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Tiresias: The Ancient Mediterranean Religions Source Database



644
Anon., Jubilees, 16.1-16.4


nanAnd on the new moon of the fourth month we appeared unto Abraham, at the oak of Mamre, and we talked with him


nanand we announced to him that a son would be given to him by Sarah his wife.


nanAnd Sarah laughed, for she heard that we had spoken these words with Abraham


nanand we admonished her, and she became afraid, and denied that she had laughed on account of the words.


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

19 results
1. Hebrew Bible, Exodus, 4.22, 34.26-34.27 (9th cent. BCE - 3rd cent. BCE)

4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 34.26. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ 34.27. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃ 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 34.26. The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’" 34.27. And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’"
2. Hebrew Bible, Genesis, 4.4-4.5, 18.1-18.2, 18.5-18.6, 18.8, 18.16, 18.22-18.33, 19.1 (9th cent. BCE - 3rd cent. BCE)

4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.5. וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.16. וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם׃ 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 18.23. וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם־רָשָׁע׃ 18.24. אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹא־תִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ׃ 18.25. חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃ 18.26. וַיֹּאמֶר יְהוָה אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכָל־הַמָּקוֹם בַּעֲבוּרָם׃ 18.27. וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר׃ 18.28. אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת־כָּל־הָעִיר וַיֹּאמֶר לֹא אַשְׁחִית אִם־אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה׃ 18.29. וַיֹּסֶף עוֹד לְדַבֵּר אֵלָיו וַיֹּאמַר אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים וַיֹּאמֶר לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים׃ 18.31. וַיֹּאמֶר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי אוּלַי יִמָּצְאוּן שָׁם עֶשְׂרִים וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֶשְׂרִים׃ 18.32. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבְּרָה אַךְ־הַפַּעַם אוּלַי יִמָּצְאוּן שָׁם עֲשָׂרָה וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה׃ 18.33. וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃ 19.1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃ 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;" 4.5. but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 18.5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’" 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat." 18.16. And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way." 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD." 18.23. And Abraham drew near, and said: ‘Will You indeed sweep away the righteous with the wicked?" 18.24. Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?" 18.25. That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’" 18.26. And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’" 18.27. And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes." 18.28. Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?’ And He said: ‘I will not destroy it, if I find there forty and five.’" 18.29. And he spoke unto Him yet again, and said: ‘Peradventure there shall be forty found there.’ And He said: ‘I will not do it for the forty’s sake.’" 18.30. And he said: ‘Oh, let not the Lord be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’" 18.31. And he said: ‘Behold now, I have taken upon me to speak unto the Lord. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’" 18.32. And he said: ‘Oh, let not the Lord be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’" 18.33. And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place." 19.1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;"
3. Hebrew Bible, Job, 38.7 (9th cent. BCE - 3rd cent. BCE)

38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 38.7. When the morning stars sang together, And all the sons of God shouted for joy?"
4. Hebrew Bible, Leviticus, 11.9, 11.21 (9th cent. BCE - 3rd cent. BCE)

11.9. אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃ 11.21. אַךְ אֶת־זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע אֲשֶׁר־לא [לוֹ] כְרָעַיִם מִמַּעַל לְרַגְלָיו לְנַתֵּר בָּהֵן עַל־הָאָרֶץ׃ 11.9. These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat." 11.21. Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth;"
5. Hebrew Bible, Psalms, 105.6-105.7, 146.10 (9th cent. BCE - 3rd cent. BCE)

105.6. זֶרַע אַבְרָהָם עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 105.6. O ye seed of Abraham His servant, Ye children of Jacob, His chosen ones." 146.10. The LORD will reign for ever, Thy God, O Zion, unto all generations. Hallelujah."
6. Hebrew Bible, 1 Samuel, 3.1 (8th cent. BCE - 5th cent. BCE)

3.1. וַיָּבֹא יְהוָה וַיִּתְיַצַּב וַיִּקְרָא כְפַעַם־בְּפַעַם שְׁמוּאֵל שְׁמוּאֵל וַיֹּאמֶר שְׁמוּאֵל דַּבֵּר כִּי שֹׁמֵעַ עַבְדֶּךָ׃ 3.1. וְהַנַּעַר שְׁמוּאֵל מְשָׁרֵת אֶת־יְהוָה לִפְנֵי עֵלִי וּדְבַר־יְהוָה הָיָה יָקָר בַּיָּמִים הָהֵם אֵין חָזוֹן נִפְרָץ׃ 3.1. And the child Shemu᾽el ministered to the Lord before ῾Eli. And the word of the Lord was precious in those days; there was no frequent vision."
7. Hebrew Bible, Isaiah, 59.20 (8th cent. BCE - 5th cent. BCE)

59.20. And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the LORD."
8. Anon., Jubilees, 1.25, 1.27-1.29, 2.1-2.3, 2.17-2.19, 2.21, 2.28, 2.30, 3.4, 3.9, 3.12, 3.15, 4.2, 4.6, 4.18, 4.23, 5.6, 10.7, 10.10-10.13, 10.22-10.23, 14.18, 14.20, 15.27, 15.32, 16.2-16.4, 16.15-16.19, 16.28, 17.11, 17.16-17.17, 18.9, 18.14, 19.3, 30.18, 30.20, 31.14, 32.21-32.26, 33.12, 41.23-41.24, 48.4, 48.8, 48.10-48.11, 48.13, 48.16, 48.18-48.19, 50.2 (2nd cent. BCE - 2nd cent. BCE)

1.25. And I shall not forsake them nor fail them; for I am the Lord their God. 1.27. O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28. Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.17. And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 2.19. These three kinds He made on the fourth day. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.28. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. brAnd all the angels of the presence, and all the angels of sanctification 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day 3.4. And on these five days Adam saw all these, male and female, according to every kind that was on the earth, but he was alone and found no helpmeet for him. 3.9. This is now bone of my bones and flesh of my flesh; she will be called [my] wife; because she was taken from her husband. 3.12. and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.15. if she beareth a male, she shall remain in her uncleanness seven days according to the first week of days 4.2. And in the first (year) of the third jubilee, Cain slew Abel because (God) accepted the sacrifice of Abel, and did not accept the offering of Cain. 4.6. and the man who hath seen and not declared (it), let him be accursed as the other. 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.23. And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him. 5.6. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men. 10.22. Nine hundred and fifty years he completed in his life, nineteen jubilees and two weeks and five years. 10.23. And in his life on earth he excelled the children of men save Enoch because of the righteousness, wherein he was perfect. 14.18. And the nation also to whom they will be in bondage shall I judge, and after that they will come forth thence with much substance. 14.20. But in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full. 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 15.32. For the command is ordained for a covet, that they should observe it for ever among all the children of Israel. 16.2. and we announced to him that a son would be given to him by Sarah his wife. 16.3. And Sarah laughed, for she heard that we had spoken these words with Abraham 16.4. and we admonished her, and she became afraid, and denied that she had laughed on account of the words. 16.15. And in the middle of the fifth month he moved from thence, and dwelt at the Well of the Oath. 16.16. And in the middle of the sixth month the Lord visited Sarah and did unto her as He had spoken, and she conceived. 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham 16.18. on the festival of the first-fruits of the harvest, Isaac was born. brAnd Abraham circumcised his son on the eighth day: 16.19. he was the first that was circumcised according to the covet which is ordained for ever. 16.28. and he was the first to celebrate the feast of tabernacles on the earth. brAnd during these seven days he brought each day to the altar a burnt-offering to the Lord 17.11. And Abraham rose up early in the morning and took bread and a bottle of water, and placed them on the shoulders of Hagar and the child, and sent her away. brAnd she departed and wandered in the wilderness of Beersheba 17.16. And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink 17.17. and she arose and went towards the wilderness of Paran. brAnd the child grew and became an archer, and God was with him; 18.9. and stretched forth his hand to take the knife to slay Isaac his son. 19.3. and we tried him [to see] if his spirit were patient and he were not indigt in the words of his mouth; and he was found patient in this, and was not disturbed. 30.18. For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah 30.20. for that were a reproach unto us." brAnd it is a reproach to Israel, to those who give, and to those who take the daughters of the Gentiles; for this is unclean and abominable to Israel. 31.14. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee. 32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. 32.22. And the Lord appeared to him by night and blessed him and said unto him: "Thy name shall not be called Jacob, but Israel shall they name thy name. 32.23. And He said unto him again: "I am the Lord who created the heaven and the earth, and I shall increase thee and multiply thee exceedingly, and kings will come forth from thee, and they will judge everywhere wherever the foot of the sons of men hath trodden. 32.24. Ana I shall give to thy seed all the earth which is under heaven, and they will judge all the nations according to their desires, and after that they will get possession of the whole earth and inherit it for ever. 32.25. And He finished speaking with him, and He went up from him, and Jacob looked till He had ascended into heaven. 32.26. And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons through-out all the ages. 33.12. And again, it is written a second time: "Cursed he be who lieth with the wife of his father, for he hath uncovered his father's shame"; and all the holy ones of the Lord said "So be it; so be it. 41.23. And after that she bare two sons, Perez and Zerah, in the seventh year of this second week. brAnd thereupon the seven years of fruitfulness were accomplished, of which Joseph spake to Pharaoh. 41.24. And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray; for he had uncovered the skirt of his son 48.4. Did he not with all his power seek to slay thee and deliver the Egyptians out of thy hand when he saw that thou wast sent to execute judgment and vengeance on the Egyptians? 48.8. and by darkness; and (by the death) of the first-born of men and animals 48.10. And everything was sent through thy hand, that thou shouldst declare (these things) before they were done, and thou didst speak with the king of Egypt before all his servants and before his people. 48.11. And everything took place according to thy words; ten great and terrible judgments came on the land of Egypt that thou mightest execute vengeance on it for Israel. 48.13. And the prince of the Mastêmâ stood up against thee, and sought to cast thee into the hands of Pharaoh, and he helped the Egyptian sorcerers, and they stood up and wrought before thee. 48.16. And notwithstanding all (these) signs and wonders the prince of the Mastêmâ was not put to shame because he took courage and cried to the Egyptians to pursue after thee with all the powers of the Egyptians, with their chariots, and with their horses, and with all the hosts of the peoples of Egypt. 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 48.19. beneath the children of Israel, even as the people of Egypt had cast their children into the river. He took vengeance on,, of them, and one thousand strong and energetic men were destroyed on account of one suckling of the children of thy people which they had thrown into the river. 50.2. And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years:
9. Anon., Testament of Job, 7.1-7.12 (2nd cent. BCE - 2nd cent. CE)

10. Septuagint, 2 Maccabees, 15.11-15.18 (2nd cent. BCE - 2nd cent. BCE)

15.11. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' 15.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.'
11. New Testament, Luke, 24.30-24.31, 24.39, 24.41-24.43 (1st cent. CE - 1st cent. CE)

24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them.
12. New Testament, Matthew, 3.17 (1st cent. CE - 1st cent. CE)

3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased.
13. Ps.-Philo, Biblical Antiquities, 53.3 (1st cent. CE - 2nd cent. CE)

14. Anon., Genesis Rabba, 48.14 (2nd cent. CE - 5th cent. CE)

48.14. וַיִּקַּח חֶמְאָה וְחָלָב (בראשית יח, ח), אָמַר רַבִּי חֲנִינָא הַמְעֻלֶּה אֶחָד מִשִּׁשִּׁים בֶּחָלָב, וְהַבֵּינוֹנִי אֶחָד מֵאַרְבָּעִים, וְהַקִּבָּר אֶחָד מֵעֶשְׂרִים. רַבִּי יוֹנָה אָמַר הַמְעֻלָּה אֶחָד מִמֵּאָה, בֵּינוֹנִי אֶחָד מִשִּׁשִּׁים, וְהַקִּבָּר אֶחָד מֵעֶשְׂרִים. וּפַת הֵיכָן הִיא, אֶפְרַיִם מַקְשָׁאָה תַּלְמִידוֹ דְּרַבִּי מֵאִיר מִשּׁוּם רַבִּי מֵאִיר אָמַר פִּירְסָה נִדָּה וְנִטְמֵאת הָעִסָּה. רַבָּנָן אָמְרֵי אֲפִלּוּ פַּת הֵבִיא לִפְנֵיהֶם, מָה אִם דְּבָרִים שֶׁלֹא אָמַר הֵבִיא לִפְנֵיהֶם, דְּבָרִים שֶׁאָמַר לָהֶם עַל אַחַת כַּמָּה וְכַמָּה. (בראשית יח, ח): וְהוּא עֹמֵד עֲלֵיהֶם, הָכָא אַתְּ אָמַר וְהוּא עֹמֵד עֲלֵיהֶם, וּלְהַלָּן אָמַר (בראשית יח, ב): נִצָּבִים עָלָיו, אֶלָּא עַד שֶׁלֹא יָצָא יְדֵיהֶם נִצָּבִים עָלָיו, כֵּיוָן שֶׁיָּצָא יְדֵיהֶם וְהוּא עֹמֵד עֲלֵיהֶם, אֵימָתוֹ מֻטֶּלֶת עֲלֵיהֶם, מִיכָאֵל מִרְתַּת, גַּבְרִיאֵל מִרְתַּת. רַבִּי תַּנְחוּמָא מִשּׁוּם רַבִּי אֶלְעָזָר וְרַבִּי אָבוּן בְּשֵׁם רַבִּי מֵאִיר, מַתְלָא אֲמַר, עֲלַת לְקַרְתָּא הֲלֵךְ בְּנִימוּסָהּ, לְמַעְלָה שֶׁאֵין אֲכִילָה וּשְׁתִיָּה, עָלָה משֶׁה לַמָּרוֹם וְלֹא אָכַל, שֶׁנֶּאֱמַר (דברים ט, ט): וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי, אֲבָל לְמַטָּה שֶׁיֵּשׁ אֲכִילָה וּשְׁתִיָּה, וְהוּא עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ, וְכִי אוֹכְלִין הָיוּ, אֶלָּא נִרְאִין כְּאוֹכְלִין, רִאשׁוֹן רִאשׁוֹן מִסְתַּלֵּק.
15. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

86b. ריבה להן ומעשה נמי בר' יוחנן בן מתיא שאמר לבנו צא שכור לנו פועלים הלך ופסק להן מזונות וכשבא אצל אביו אמר לו בני אפילו אתה עושה להן כסעודת שלמה בשעתו לא יצאת ידי חובתך עמהן שהן בני אברהם יצחק ויעקב,למימרא דסעודתא דאברהם אבינו עדיפא מדשלמה והכתיב (מלכים א ה, ב) ויהי לחם שלמה ליום אחד שלשים כור סולת וששים כור קמח עשרה בקר בריאים ועשרה בקר רעי ומאה צאן לבד מאיל וצבי ויחמור וברבורים אבוסים ואמר גוריון בן אסטיון משמיה דרב הללו לעמילן של טבחים ור' יצחק אמר הללו לציקי קדירה,ואמר ר' יצחק אלף נשים היו לשלמה כל אחת ואחת עשתה לו בביתה כך מאי טעמא זו סבורה שמא אצלי סועד היום וזו סבורה [שמא] אצלי סועד היום ואילו גבי אברהם כתיב (בראשית יח, ז) ואל הבקר רץ אברהם ויקח בן בקר רך וטוב ואמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה,התם תלתא תורי לתלתא גברי הכא לכל ישראל ויהודה שנאמר (מלכים א ד, כ) יהודה וישראל רבים כחול אשר על (שפת) הים,מאי ברבורים אבוסים אמר רב שאובסים אותן בעל כרחן ושמואל אמר שאבוסים ועומדים מאליהם ורבי יוחנן אמר מביאין תור ממרעיתו בדלא אניס ותרנגולת מאשפתה בדלא אניסא,אמר רבי יוחנן מובחר שבבהמות שור מובחר שבעופות תרנגולת אמר אמימר זגתא אוכמתא בי בטניתא דמשתכחא ביני עצרי דלא מציא פסיא קניא,(בראשית יח, ז) ואל הבקר רץ אברהם אמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה ואימא חד כדאמרי אינשי רכיך וטב,א"כ לכתוב רך טוב מאי וטוב ש"מ לדרשה אימא תרי מדטוב לדרשה רך נמי לדרשה,מתיב רבה בר עולא ואיתימא רב הושעיא ואיתימא רב נתן ברבי הושעיא (בראשית יח, ז) ויתן אל הנער וימהר לעשות אותו כל חד וחד יהביה לנער חד (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר אשר עשה ויתן לפניהם דקמא קמא דמטיא אייתי לקמייהו,ולמה לי תלתא תסגי בחד אמר רב חנן בר רבא כדי להאכילן שלש לשונות בחרדל אמר רבי תנחום בר חנילאי לעולם אל ישנה אדם מן המנהג שהרי משה עלה למרום ולא אכל לחם מלאכי השרת ירדו למטה ואכלו לחם ואכלו סלקא דעתך אלא אימא נראו כמי שאכלו ושתו,אמר רב יהודה אמר רב כל מה שעשה אברהם למלאכי השרת בעצמו עשה הקב"ה לבניו בעצמו וכל [מה] שעשה אברהם ע"י שליח עשה הקב"ה לבניו ע"י שליח,(בראשית יח, ז) ואל הבקר רץ אברהם (במדבר יא, לא) ורוח נסע מאת ה' ויקח חמאה וחלב (שמות טז, ד) הנני ממטיר לכם לחם מן השמים,(בראשית יח, ח) והוא עומד עליהם תחת העץ (שמות יז, ו) הנני עומד לפניך שם על הצור [וגו'] (בראשית יח, טז) ואברהם הולך עמם לשלחם (שמות יג, כא) וה' הולך לפניהם יומם,(בראשית יח, ד) יוקח נא מעט מים (שמות יז, ו) והכית בצור ויצאו ממנו מים ושתה העם,ופליגא דר' חמא בר' חנינא דאמר ר' חמא בר' חנינא וכן תנא דבי רבי ישמעאל בשכר שלשה זכו לשלשה בשכר חמאה וחלב זכו למן בשכר והוא עומד עליהם זכו לעמוד הענן בשכר יוקח נא מעט מים זכו לבארה של מרים,יוקח נא מעט מים ורחצו רגליכם אמר רבי ינאי ברבי ישמעאל אמרו לו וכי בערביים חשדתנו שהם משתחוים לאבק רגליהם כבר יצא ממנו ישמעאל,(בראשית יח, א) וירא אליו ה' באלוני ממרא והוא יושב פתח האוהל כחום היום מאי כחום היום אמר רבי חמא בר' חנינא אותו היום יום שלישי של מילה של אברהם היה ובא הקב"ה לשאול באברהם הוציא הקב"ה חמה מנרתיקה כדי שלא יטריח אותו צדיק באורחים,שדריה לאליעזר למיפק לברא נפק ולא אשכח אמר לא מהימנא לך היינו דאמרי תמן לית הימנותא בעבדי נפק איהו חזייה להקדוש ברוך הוא דקאי אבבא היינו דכתיב (בראשית יח, ג) אל נא תעבור מעל עבדך,כיון דחזא דקא אסר ושרי אמר לאו אורח ארעא למיקם הכא היינו דכתיב (בראשית יח, ב) וישא עיניו וירא והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מעיקרא אתו קמו עליה כי חזיוהו דהוה ליה צערא אמרו לאו אורח ארעא למיקם הכא,מאן נינהו שלשה אנשים מיכאל וגבריאל ורפאל מיכאל שבא לבשר את שרה רפאל שבא לרפא את אברהם גבריאל אזל למהפכיה לסדום והא כתיב (בראשית יט, א) ויבאו שני המלאכים סדומה בערב דאזל מיכאל בהדיה לשזביה ללוט דיקא נמי [דכתיב] (בראשית יט, כה) ויהפוך את הערים האל ולא כתיב ויהפכו שמע מינה,מאי שנא לגבי אברהם דכתיב (בראשית יח, ה) כן תעשה כאשר דברת ומאי שנא לגבי לוט דכתיב 86b. bhe has increasedhis obligation to bthem,since if he had meant to give them no more than the accepted amount, he would not have made any stipulation at all. The mishna then continues: bAndthere is balsoa supporting bincident involving Rabbi Yoḥa ben Matya, who said to his son: Go outand bhire laborers for us.His son bwent,hired them, band pledgedto provide bsustece for themas a term of their employment, without specifying the details. bAnd when he cameback bto his fatherand reported what he had done, Rabbi Yoḥa ben Matya bsaid to him: My son, even if you were to prepare a feast for them like that ofKing bSolomon in his time, you would not have fulfilled your obligation to them, as they are the descendants of Abraham, Isaac, and Jacob. /b,The Gemara asks: Is this bto say that the feast of Abraham, our forefather, was superior to that ofKing bSolomon? But isn’t it written: “And Solomon’s provision for one day was thirty measures of fine flour, and sixty measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl”(I Kings 5:2–3). bAnd Guryon ben Asteyon says in the name of Rav: Thesemeasures of flour mentioned in the verse bwereused merely bfor the bakers’ well-worked dough [ ila’amilan /i]that was placed in the pot to absorb the steam. bAnd Rabbi Yitzḥak says: Thesemeasures of flour were used bformeat bpudding,a mixture of wine, flour, and leftover meat, bin a pot. /b, bAnd Rabbi Yitzḥakfurther bsays:King bSolomon had one thousand wives, each one of whom would prepare for him at her homea feast of bsuchproportions. bWhat is the reasonthat they did this? bThiswife breasoned: Perhaps he will feast with me today, and thatwife breasoned: Perhaps he will feast with me today. But with regard to Abraham, it is written: “And Abraham ran to the herd, and fetched a calf tender and good”(Genesis 18:7), band Rav Yehuda saysthat bRav says,in explanation of the verse: b“A calf”indicates bone;the word b“tender”means an additional one, i.e., btwo; “and good”indicates yet another one. This makes a total of bthreecalves, a considerably smaller feast than that of Solomon.,The Gemara answers: bThere,with regard to Abraham, he prepared bthree oxen for three people,whereas bhere,in the case of Solomon, his wives would prepare a feast bfor the entirerealms of bIsrael and Judah, as it is stated: “Judah and Israel were many, as the sand which is by the seain multitude, eating and drinking and making merry” (I Kings 4:20). Abraham’s feast was proportionately greater than that of Solomon.,With regard to the verse cited in relation to King Solomon, the Gemara asks: bWhatis the meaning of the term b“fatted fowl [ iavusim /i]”? Rav says:It means bthat they are fed [ iovsim /i] by force. Shmuel says:It means bthat they were fattened [ iavusim /i] and maintained on their own accord,i.e., they were naturally fat. bRabbi Yoḥa says:Solomon’s feasts were of fine quality because bthey would bring from his herd an ox that had never been forcedto work, bandthey would also bring ba hen from its coop that had never been forcedto lay eggs, and use those for the cuisine.,The Gemara cites a related statement of Rabbi Yoḥa. bRabbi Yoḥa says: The choicest of cattleis the box. The choicest of fowlis the bhen.With regard to the type of hen to which this is referring, bAmeimar says:It is ba fattened, black hen [ izagta /i] that is found amongthe wine bvats, whichconsumes so many grape seeds that it bcannot take a stepthe length of ba reed,due to its corpulence.,The Gemara returns to discuss the verse in Genesis: b“And Abraham ran to the herd,and fetched a calf tender and good” (Genesis 18:7). bRav Yehuda saysthat bRav says: “A calf”is bone; “tender”indicates an additional one, i.e., btwo; “and good”indicates another one, for a total of bthreecalves. The Gemara asks: bButwhy not bsaythat the verse is referring to only bonecalf, bas people saywhen describing a single item that it is btender and good? /b,The Gemara answers: bIf so, letthe verse bwrite: Tender, good. Whatis the significance of the term b“and good,”which indicates an addition? bConclude from thisthat the verse is stated bforthe purpose of ban expositionand is referring to more than one calf. The Gemara challenges: But one can still bsaythere were only btwocalves. The Gemara answers: bFromthe fact that the word b“good”is written bfor an exposition,to include an additional calf, it may be inferred that the term b“tender”is balsowritten bfor an expositionand indicates yet another calf., bRabba bar Ulla raises an objection, and some sayit is bRav Hoshaya, and some sayit is bRav Natan, son of Rabbi Hoshaya,who raises the objection: The verse states: b“And he gave it to the servant; and he hastened to prepare it”(Genesis 18:7). The singular term “it” indicates that there was only one calf. The Gemara answers: Abraham bgave each and everycalf bto one servant,i.e., he gave the three calves to three different servants. The Gemara raises a question from the verse: b“And he took curd, and milk, and the calf which he had dressed, and set it before them”(Genesis 18:8), which again indicates that there was only one calf. The Gemara responds: The verse means bthat as each calf arrivedprepared, bhe brought it before them,and he did not serve all three calves at once.,The Gemara asks: bAnd why do Ineed bthreecalves? bOnecalf bshould be sufficientfor three guests. bRav Ḥa bar Rava said:Abraham prepared three calves bin order to feedthe guests bthree tongues with mustard,a particular delicacy. With regard to this incident, bRabbi Tanḥum bar Ḥanilai says: A person should never deviate from thelocal bcustom, as Moses ascended toheaven bon high and did not eat breadwhile he was there, whereas bthe ministering angels descended downto this world, as guests visiting Abraham, band they ate bread.You say: bAnd they atebread? Can it benter your mindthat they actually ate food? bRather, saythat btheymerely bappeared as though they ate and drank. /b, bRav Yehuda saysthat bRav says: Every action that Abraham performed himself for the ministering angels, the Holy One, Blessed be He, performed Himself forAbraham’s bdescendants. And every action that Abraham performed through a messenger, the Holy One, Blessed be He,likewise bperformed for his descendants through a messenger. /b,The Gemara elaborates: With regard to Abraham, the verse states: b“And Abraham ran to the herd”(Genesis 18:7), bringing the meat himself, and in reference to God’s actions for Abraham’s descendants the verse states: b“And there went forth a wind from the Lord,and brought across quails from the sea” (Numbers 11:31), that God brought meat to them. In reference to Abraham, the verse states: b“And he took curd and milk”(Genesis 18:8), and God says to the Jewish people: b“Behold, I will cause to rain bread from heaven for you”(Exodus 16:4), which shows that God gave food to the Jewish people.,With regard to Abraham, the verse states: b“And he stood by them under the tree,and they ate” (Genesis 18:8), and in reference to God, the verse states: b“Behold, I will stand before you there upon the rockin Horeb; and you shall strike the rock, and there shall come water out of it” (Exodus 17:6). In the case of Abraham it is written: b“And Abraham went with them to bring them on the way”(Genesis 18:16), and the verse states: b“And the Lord went before them by day”(Exodus 13:21).,By contrast, Abraham performed certain actions through an agent. He said: b“Let now a little water be fetched”(Genesis 18:4), and correspondingly the verse states in reference to Moses, God’s messenger: b“And you shall strike the rock, and there shall come water out of it, that the people may drink”(Exodus 17:6).,The Gemara notes: bAndin stating this, Rav bdisagreeswith bthatstatement bof Rabbi Ḥama, son of Rabbi Ḥanina. As Rabbi Ḥama, son of Rabbi Ḥanina, says, and likewise the school of Rabbi Yishmael taught: In reward for threeacts of hospitality that Abraham performed for the angels, his descendants bmerited threerewards. The Gemara elaborates: bIn reward forproviding them with bcurd and milk,the Jewish people bmerited the manna; in reward for: “And he stood [ iomed /i] by them,”the Jews bmerited the pillar [ iamud /i] of cloud; in reward forAbraham saying: b“Let now a little water be fetched,”they bmerited the well of Miriam.This statement does not distinguish between actions performed by Abraham himself and those performed by means of a messenger.,The Gemara continues its analysis of the verse: b“Let now a little water be fetched and wash your feet”(Genesis 18:4). bRabbi Yannai, son of Rabbi Yishmael, saidthat the guests bsaid toAbraham: bAre you suspicious that we are Arabs who bow to the dust of their feet? Yishmael has already issued from him,i.e., your own son acts in this manner.,§ The Gemara expounds another verse involving Abraham: b“And the Lord appeared to him by the terebinths of Mamre, as he sat in the tent door in the heat of the day”(Genesis 18:1). The Gemara asks: bWhatis the meaning of b“the heat of the day”? Rabbi Ḥama, son of Rabbi Ḥanina, says: That day was the third day after Abraham’s circumcision, and the Holy One, Blessed be He, came to inquireabout the well-being bof Abraham. The Holy One, Blessed be He, removed the sun from its sheath in order not to bother that righteous one with guests,i.e., God made it extremely hot that day to allow Abraham to recover from his circumcision, as he would not be troubled by passing travelers whom he would invite into his tent.,Despite the intense heat, Abraham wanted to invite guests. bHe sent Eliezerhis slave bto go outsideto see if there were any passersby. Eliezer bwent out but did not findanyone. Abraham bsaid to him: I do not believe you.The Gemara comments: bThisdemonstrates the popular adage bthatpeople bthere,i.e., in Eretz Yisrael, bsay: Slaves do not have any credibility.The Gemara continues: Abraham bhimself went out and saw the Holy One, Blessed be He, standing at the entranceto his tent. bThis is as it is written:“My Lord, if now I have found favor in your eyes, bdo not leave Your servant”(Genesis 18:3), i.e., God’s presence was there, and Abraham asked Him for permission to attend to the travelers., bOnceGod bsawAbraham btying and untyingthe bandage on his circumcision, God bsaid:It is bnot proper conduct to stand here,i.e., it is not respectful to Abraham even for God to stand there. bThis is as it is written: “And he lifted up his eyes and looked, and, behold, three men stood over him; and when he saw them, he ran to meet them”(Genesis 18:2). The verse first states that they stood over him, and then it says that he ran to meet them. The Gemara reconciles this apparent contradiction: bInitially, they came and stood over him. Upon seeing that he was in pain, they said:It is bnot proper conduct to stand here. /b,The Gemara continues: bWho are these three men?They are the angels bMichael, Gabriel, and Raphael: Michael, who came to announceto bSarahthat she was to give birth to a son; bRaphael, who came to heal Abrahamafter his circumcision; and bGabriel,who bwent to overturn Sodom.The Gemara asks: bBut it is written: “And the two angels came to Sodom in the evening”(Genesis 19:1). The Gemara answers bthat Michael went along withGabriel to Sodom bto save Lot.The Gemara notes: The language bis also precise, as it is written: “And he overturned those cities”(Genesis 19:25), band it is not written: They overturnedthose cities. bConclude from itthat only one angel overturned Sodom.,The Gemara asks: bWhat is different with regard tothe incident involving bAbraham,where the angels acquiesced immediately to his request to remain with him, bas it is written: “So do, as you have said”(Genesis 18:5), band what is different with regard to Lot,where they first displayed reluctance, bas it is written: /b
16. Anon., Exodus Rabbah, 47.5 (4th cent. CE - 9th cent. CE)

47.5. וַיְהִי שָׁם עִם ה', וְכִי אֶפְשָׁר לוֹ לְאָדָם לִהְיוֹת אַרְבָּעִים יוֹם בְּלֹא מַאֲכָל וּבְלֹא מִשְׁתֶּה, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי אֶלְעָזָר בֶּן רַבִּי אָבִין בְּשֵׁם רַבִּי מֵאִיר אוֹמֵר, הַמָּשָׁל אוֹמֵר אֲזַלְתְּ לְקַרְתָּא הַלֵּךְ בְּנִימוּסֶיהָ, לְמַעְלָה שֶׁאֵין אֲכִילָה וּשְׁתִיָּה עָלָה משֶׁה וְנִדְמָה לָהֶם, לְמַטָּה שֶׁיֵּשׁ אֲכִילָה וּשְׁתִיָּה יָרְדוּ מַלְאֲכֵי הַשָּׁרֵת וְאָכְלוּ וְשָׁתוּ, שֶׁנֶּאֱמַר (בראשית יח, ח): וְהוּא עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ, אָמַר רַבִּי יוֹחָנָן נִרְאִין כְּאוֹכְלִין, רִאשׁוֹן רִאשׁוֹן מִסְתַּלֵּק. דָּבָר אַחֵר, וַיְהִי שָׁם עִם ה', מַעֲשֶׂה בְּרַבִּי יוֹחָנָן שֶׁהָיָה עוֹלֶה מִטְבֶרְיָא לְצִפּוֹרִי, הָיָה רַבִּי חִיָּא תַּלְמִידוֹ אֶצְלוֹ, וְהָיָה רַבִּי יוֹחָנָן רוֹאֶה כֶּרֶם, אָמַר לְרַבִּי חִיָּא, אֵין אַתָּה רוֹאֶה כֶּרֶם זֶה שֶׁהָיָה שֶׁלִּי וּמָכַרְתִּי אוֹתוֹ בְּכָךְ וְכָךְ, אוֹתָהּ שָׁעָה בָּכָה רַבִּי חִיָּא בַּר אַבָּא וְאָמַר לוֹ, לֹא הִנַּחְתָּ לְעֵת זִקְנוּתְךָ כְּלוּם, אָמַר לוֹ וְכִי קַלָּה הִיא בְּעֵינֶיךָ שֶׁמָּכַרְתִּי דָּבָר שֶׁנִּבְרָא בְּשִׁשָּׁה יָמִים, וְקָנִיתִי דָּבָר שֶׁנִּתַּן לְאַרְבָּעִים יוֹם, עוֹלָם כֻּלּוֹ וּמְלוֹאוֹ נִבְרָא בְּשִׁשָּׁה יָמִים, אֲבָל הַתּוֹרָה נִתְּנָה לְאַרְבָּעִים יוֹם. לֶחֶם לֹא אָכַל, אֲבָל מִלַּחְמָהּ שֶׁל תּוֹרָה אָכַל, וּמַיִם לֹא שָׁתָה, אֲבָל מֵימֶיהָ שֶׁל תּוֹרָה שָׁתָה, וְהָיָה לָמֵד תּוֹרָה בַּיּוֹם, וּפוֹשֵׁט אוֹתָהּ בֵּינוֹ לְבֵין עַצְמוֹ בַּלַּיְלָה, וְלָמָּה הָיָה עוֹשֶׂה כָּךְ, אֶלָּא לְלַמֵּד אֶת יִשְׂרָאֵל שֶׁיְהוּ יְגֵעִים בַּתּוֹרָה בַּיּוֹם וּבַלָּיְלָה. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ הָיָה אוֹמֵר לְתַלְמִידָיו בּוֹאוּ וְלִמְּדוּ תוֹרָה דְּשָׁחֲרִין וּדְקָרִין בַּלַּיְלָה. וְרַבִּי יוֹחָנָן הָיָה אוֹמֵר לְתַלְמִידָיו בּוֹאוּ וְלִמְדוּ תוֹרָה דְּאִימְטִין. אֶלָּא אַף עַל פִּי כֵן מוֹדֶה הָיָה רַבִּי יוֹחָנָן שֶׁאֵין רִנָּה שֶׁל תּוֹרָה אֶלָּא בַּלַּיְלָה, שֶׁנֶּאֱמַר (איכה ב, יט): קוּמִי רֹנִי בַלַּיְלָה, וְכֵן הוּא אוֹמֵר (משלי לא, טו): וַתָּקָם בְּעוֹד לַיְלָה. רַבָּנִין אָמְרֵי בַּיּוֹם וּבַלַּיְלָה, שֶׁנֶּאֱמַר: וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה, לְכָךְ הִתְקִינוּ חֲכָמִים שֶׁיְהוּ הַמַּשְׁנִין יוֹשְׁבִין בַּבֹּקֶר וּבָעֶרֶב, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (יהושע א, ח): לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה וגו'. דָּבָר אַחֵר, וַיְהִי שָׁם עִם ה', לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה בָּעוֹלָם הַזֶּה, אֲבָל לָעוֹלָם הַבָּא הוּא אוֹכֵל מִלַּחְמָהּ שֶׁל תּוֹרָה וְהוּא שׁוֹתֶה מֵימֶיהָ, לְפִיכָךְ לֶחֶם לֹא אָכַל, אֶלָּא מֵאַיִן הָיָה אוֹכֵל, מִזִּיו הַשְּׁכִינָה הָיָה נִזּוֹן, וְאַל תִּתְמַהּ הַחַיּוֹת שֶׁנּוֹשְׂאוֹת אֶת הַכִּסֵּא מִזִּיו הַשְּׁכִינָה הֵן נִזּוֹנוֹת.
17. Anon., Numbers Rabba, 21.16 (4th cent. CE - 9th cent. CE)

21.16. אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי (במדבר כח, ב), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אֱמֹר לָהֶם לְיִשְׂרָאֵל לֹא שֶׁאֲנִי צָרִיךְ לְקָרְבָּנוֹת, כָּל הָעוֹלָם כֻּלּוֹ שֶׁלִּי הוּא, הַבְּהֵמָה שֶׁאַתֶּם מַקְרִיבִים אֲנִי בָּרָאתִי אוֹתָהּ, וְכֵן הוּא אוֹמֵר (תהלים נ, יב): אִם אֶרְעַב לֹא אֹמַר לָךְ, אֵין לְפָנַי אֲכִילָה וּשְׁתִיָּה. אָמַר רַבִּי סִימוֹן שְׁלשׁ עֶשְׂרֵה מִדּוֹת רַחֲמִים כְּתִיב בִּי, שֶׁנֶּאֱמַר (שמות לד, ו): וַיַּעֲבֹר ה' עַל פָּנָיו וַיִּקְרָא ה' וגו', וְיֵשׁ רַחֲמָן מוֹסֵר מְזוֹנוֹתָיו לְאַכְזָרִי, הֱוֵי אִם אֶרְעַב לֹא אֹמַר לָךְ. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֶשֶׂר בְּהֵמוֹת טְהוֹרוֹת מָסַרְתִּי לָךְ שָׁלשׁ הֵן בִּרְשׁוּתְךָ וְשֶׁבַע אֵינָן בִּרְשׁוּתְךָ, וְלֹא הִטְרַחְתִּי עָלֶיךָ שֶׁתְּהֵא מְחַזֵּר בֶּהָרִים לְהָבִיא קָרְבָּן מֵאֵלּוּ שֶׁאֵינָן בִּרְשׁוּתְךָ, לֹא אָמַרְתִּי אֶלָּא מֵהַגְּדֵלִים עַל אֲבוּסְךָ, הֱוֵי אִם אֶרְעַב לֹא אֹמַר לָךְ. אָמַר רַבִּי יִצְחָק כְּתִיב: אֶת קָרְבָּנִי לַחְמִי, וְכִי יֵשׁ לְפָנָיו אֲכִילָה וּשְׁתִיָּה, לְמֹד מִמַּלְאֲכֵי הַשָּׁרֵת (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לֹהֵט, מֵהֵיכָן נִזּוֹנִין, רַבִּי יוּדָן אָמַר רַבִּי יִצְחָק מִזִּיו שְׁכִינָה הֵם נִזּוֹנִין, שֶׁנֶּאֱמַר (משלי טז, טו): בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּתִיב (במדבר כח, ו): עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי, אִם תֹּאמַר שֶׁיֵּשׁ לְפָנַי אֲכִילָה וּשְׁתִיָּה, לְמֹד מִמּשֶׁה רְאֵה מַה כְּתִיב בּוֹ (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וגו', אִלּוּ הָיָה לְפָנַי אֲכִילָה וּשְׁתִיָה הָיָה אוֹכֵל וְשׁוֹתֶה, הֱוֵי אִם אֶרְעַב לֹא אֹמַר לָךְ. 21.16. 16 Another interpretation of (Numb. 27:16) “Let the Lord, appoint”: A parable: A king saw an orphan woman [and] sought to take her for him as a wife. He sent to seek her. She said, “I am not worthy to marry the king.” He sent to seek her seven times, but she did not allow it. In the end she married him. After a time, the king was angry with her and sought to divorce her. She said, “I did not seek to be married to you; you sought me. Since this is so and you have decreed to divorce me and to take another, do not do to that one like what you did to me.” So is it with the Holy One, blessed be He: R. Samuel the son of Nahmani said, “The Holy One, blessed be He, tried for seven days to persuade Moses from the midst of the burning bush, but Moses replied, (in Exod. 4:13), ‘Send please, whomever you will send’; (ibid. 4:10) ‘I am not a man of words, neither yesterday nor the day before.’ This indicates seven days. After time, the Holy One, blessed be He persuaded him; and he went as His agent; and He did all of those miracles through him. In the end, He said to him (in Numb. 20:12), ‘You shall not bring.’ Moses said, ‘Master of the world, (as in Deut. 3:24), “You who let Your servant see the first works of Your greatness, etc.” Since this is so [and] You have decreed against me, do not do like what You did to me to the one that will go in. Rather (as in Numb. 27:17), ‘Who shall go out before them and come in before them.’” The Holy One, blessed be He, said to him, (in Numb. 27:18) “Take Joshua bin Nun.” And Moses did [it] with a generous eye, as stated (Prov. 22:9), “The generous man is blessed.” A parable: A king said to one of his household, “Give so and so a iseahof wheat.” He went and agave him two iseah /i. He said to him, “One iseahis from the king and one iseahis from me.” So did the Holy One, blessed be He say to Moses (in Numb. 27:18), “And lay your hand upon him” – one hand. What did he do? (In Numb 27:23) “He laid his hands upon him and commissioned him,” to fulfill that which is stated (Prov. 22:9), “The generous man is blessed.” Therefore (as in Prov. 27:18), “He who tends a fig tree will enjoy its fruit.” And why is the Torah compared to a fig tree? Since [the fruit of] most trees – the olive tree, the grapevine, the date palm – is gathered [all] at once, but the fig tree is gathered a little [at a time]. And so too is the Torah. Today he studies a little and tomorrow he studies much; as it is not taught in a year, nor in two. (Numb. 27:18) “A man with the spirit of God with him”: Since you said (in Numb. 27:16), “’The God of the spirits of all flesh,’ since You know each and every one, one should be appointed who knows how to proceed with each and every one of them according to his temperament”; [so then (in Numb 27:18, cont.),] “and lay your hand upon him,” like one who lights a candle from a candle. (Numb 27:20) “Invest him with your majesty,” like one who pours from one vessel to another vessel. Concerning that which I said to you (in Numb. 36:9), “So the inheritance will not move around from one tribe to another,” this glory will not move from the house of your father, as even Joshua who will arise in your place (according to Numb. 27:19), “shall stand in front of Elazar the priest” (nephew of Moses)."
18. Anon., Pesikta Rabbati, 16.2, 48.3

19. Anon., Joseph And Aseneth, 16.14-16.15



Subjects of this text:

subject book bibliographic info
abel Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 54
abraham Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 54, 56, 60, 61
angel/s, of presence Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 61, 62
angel/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 51, 54, 56, 60, 61, 62
angels, angel of the presence Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63, 125
angels, angelic dictation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
angels Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63, 125
authority, conferring strategies xviii Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
authority, figures Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
authority, interpretive strategies Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63, 125
authority, scripture Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 125
baptism Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 61
blood of christ jesus Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 62
cain Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 54
christ, blood of Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 62
christ Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 60, 61, 62
church/es, order Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 60
divine, torah/law Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 125
divine Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
dreams and visions, examples, apocrypha and non-apocalyptic pseudepigrapha Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 447
ethiopic Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 56, 60
heavenly tablets Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
homily Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 60, 61, 62
hymn Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 51
interpretation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63, 125
isaac Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 56
jacob Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 61, 62
jerusalem Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 62
jesus christ Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 61
law, mosaic (law of moses) Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 125
law Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63, 125
manuscript/s Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 56, 61
mary, st. Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 61
mastema ix Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 54
mosaic, attribution Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
moses Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63, 125; Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 115; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 61, 62
mystery Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 62
noah Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 54
priest, priesthood Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 54
pseudepigraphy Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
revelation, angelic Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 125
sarah (sarai, wife of abraham) viii Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 54, 56, 61
sciatic nerve' Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 115
torah, mosaic Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 125
tradition, ethiopian Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 60
trinity, holy Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 60, 61, 62
writing, authoritative Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
writing, primordial Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63
writing, sacred Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 63