1. Hebrew Bible, Deuteronomy, 27.1-27.8 (9th cent. BCE - 3rd cent. BCE)
| 27.1. וְשָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ וְעָשִׂיתָ אֶת־מִצְוֺתָו וְאֶת־חֻקָּיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 27.1. וַיְצַו מֹשֶׁה וְזִקְנֵי יִשְׂרָאֵל אֶת־הָעָם לֵאמֹר שָׁמֹר אֶת־כָּל־הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם׃ 27.2. אָרוּר שֹׁכֵב עִם־אֵשֶׁת אָבִיו כִּי גִלָּה כְּנַף אָבִיו וְאָמַר כָּל־הָעָם אָמֵן׃ 27.2. וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת־הַיַּרְדֵּן אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד׃ 27.3. וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי־אֲבֹתֶיךָ לָךְ׃ 27.4. וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃ 27.5. וּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא־תָנִיף עֲלֵיהֶם בַּרְזֶל׃ 27.6. אֲבָנִים שְׁלֵמוֹת תִּבְנֶה אֶת־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַעֲלִיתָ עָלָיו עוֹלֹת לַיהוָה אֱלֹהֶיךָ׃ 27.7. וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ | 27.1. And Moses and the elders of Israel commanded the people, saying: ‘Keep all the commandment which I command you this day." 27.2. And it shall be on the day when ye shall pass over the Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster." 27.3. And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee." 27.4. And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster." 27.5. And there shalt thou build an altar unto the LORD thy God, an altar of stones; thou shalt lift up no iron tool upon them." 27.6. Thou shalt build the altar of the LORD thy God of unhewn stones; and thou shalt offer burnt-offerings thereon unto the LORD thy God." 27.7. And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" |
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2. Hebrew Bible, Exodus, 1.5, 11.1, 12.13, 15.27, 24.1, 24.9 (9th cent. BCE - 3rd cent. BCE)
| 1.5. וַיְהִי כָּל־נֶפֶשׁ יֹצְאֵי יֶרֶךְ־יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם׃ 11.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל־פַּרְעֹה וְעַל־מִצְרַיִם אַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה׃ 11.1. וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת־כָּל־הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק יְהוָה אֶת־לֵב פַּרְעֹה וְלֹא־שִׁלַּח אֶת־בְּנֵי־יִשְׂרָאֵל מֵאַרְצוֹ׃ 12.13. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃ 15.27. וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ־שָׁם עַל־הַמָּיִם׃ 24.1. וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.1. וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ | 1.5. And all the souls that came out of the loins of Jacob were seventy souls; and Joseph was in Egypt already." 11.1. And the LORD said unto Moses: ‘Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence; when he shall let you go, he shall surely thrust you out hence altogether." 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." 15.27. And they came to Elim, where were twelve springs of water, and three score and ten palm-trees; and they encamped there by the waters." 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;" 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" |
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3. Hebrew Bible, Genesis, 10.31, 11.7-11.9 (9th cent. BCE - 3rd cent. BCE)
| 10.31. אֵלֶּה בְנֵי־שֵׁם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם לְגוֹיֵהֶם׃ 11.7. הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃ 11.8. וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃ 11.9. עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃ | 10.31. These are the sons of Shem, after their families, after their tongues, in their lands, after their nations." 11.7. Come, let us go down, and there confound their language, that they may not understand one another’s speech.’" 11.8. So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city." 11.9. Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth." |
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4. Hebrew Bible, Numbers, 11.16, 11.24-11.25, 29.12-29.34 (9th cent. BCE - 3rd cent. BCE)
| 11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.24. וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃ 11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 29.12. וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהוָה שִׁבְעַת יָמִים׃ 29.13. וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁלֹשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ׃ 29.14. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד לִשְׁלֹשָׁה עָשָׂר פָּרִים שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד לִשְׁנֵי הָאֵילִם׃ 29.15. וְעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְאַרְבָּעָה עָשָׂר כְּבָשִׂים׃ 29.16. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ 29.17. וּבַיּוֹם הַשֵּׁנִי פָּרִים בְּנֵי־בָקָר שְׁנֵים עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.18. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.19. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם׃ 29.21. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.22. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃ 29.23. וּבַיּוֹם הָרְבִיעִי פָּרִים עֲשָׂרָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.24. מִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.25. וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ 29.26. וּבַיּוֹם הַחֲמִישִׁי פָּרִים תִּשְׁעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.27. וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃ 29.28. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃ 29.29. וּבַיּוֹם הַשִּׁשִּׁי פָּרִים שְׁמֹנָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.31. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וּנְסָכֶיהָ׃ 29.32. וּבַיּוֹם הַשְּׁבִיעִי פָּרִים שִׁבְעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃ 29.33. וּמִנְחָתָם וְנִסְכֵּהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כְּמִשְׁפָּטָם׃ 29.34. וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃ | 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee." 11.24. And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent." 11.25. And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more." 29.12. And on the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto the LORD seven days;" 29.13. and ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto the LORD: thirteen young bullocks, two rams, fourteen he-lambs of the first year; they shall be without blemish;" 29.14. and their meal-offering, fine flour mingled with oil, three tenth parts for every bullock of the thirteen bullocks, two tenth parts for each ram of the two rams," 29.15. and a several tenth part for every lamb of the fourteen lambs;" 29.16. and one he-goat for a sin-offering beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof." 29.17. And on the second day ye shall present twelve young bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.18. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.19. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and their drink-offerings." 29.20. And on the third day eleven bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.21. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.22. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof." 29.23. And on the fourth day ten bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.24. their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.25. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof." 29.26. And on the fifth day nine bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.27. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.28. and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof." 29.29. And on the sixth day eight bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.30. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.31. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offerings thereof." 29.32. And on the seventh day seven bullocks, two rams, fourteen he-lambs of the first year without blemish;" 29.33. and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;" 29.34. and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof." |
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5. Hebrew Bible, Isaiah, 1.6, 19.22 (8th cent. BCE - 5th cent. BCE)
| 1.6. מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ | 1.6. From the sole of the foot even unto the head There is no soundness in it; But wounds, and bruises, and festering sores: They have not been pressed, neither bound up, Neither mollified with oil." 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." |
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6. Hebrew Bible, Jeremiah, 25.11-25.12, 29.10 (8th cent. BCE - 5th cent. BCE)
| 25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 25.12. וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃ | 25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years." 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations." 29.10. For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place." |
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7. Hebrew Bible, Ezekiel, 8.11 (6th cent. BCE - 5th cent. BCE)
| 8.11. וְשִׁבְעִים אִישׁ מִזִּקְנֵי בֵית־יִשְׂרָאֵל וְיַאֲזַנְיָהוּ בֶן־שָׁפָן עֹמֵד בְּתוֹכָם עֹמְדִים לִפְנֵיהֶם וְאִישׁ מִקְטַרְתּוֹ בְּיָדוֹ וַעֲתַר עֲנַן־הַקְּטֹרֶת עֹלֶה׃ | 8.11. And there stood before them seventy men of the elders of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and a thick cloud of incense went up." |
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8. Plato, Laws, 745d (5th cent. BCE - 4th cent. BCE)
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9. Ezekiel The Tragedian, Exagoge, 16 (3rd cent. BCE - 1st cent. BCE)
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10. Hebrew Bible, Daniel, 9.2 (2nd cent. BCE - 2nd cent. BCE)
| 9.2. בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃ 9.2. וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃ | 9.2. in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years." |
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11. Septuagint, Judith, 5.12 (2nd cent. BCE - 0th cent. CE)
| 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. |
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12. Diodorus Siculus, Historical Library, 1.46 (1st cent. BCE - 1st cent. BCE)
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13. Philo of Alexandria, On The Preliminary Studies, 166 (1st cent. BCE - 1st cent. CE)
| 166. And the cause of this is not merely labour, but also the sweetness with which it is combined; for the scripture says, "And the water was made sweet." But sweet and pleasant labour is called by another name, fondness for labour; for that which is sweet in labour is the love of, and desire for, and admiration of, and friendship for, what is honourable. |
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14. Philo of Alexandria, On Drunkenness, 21 (1st cent. BCE - 1st cent. CE)
| 21. therefore, the contributions for the most excellent object are the desire of virtue, the imitation of good men, continued care, laborious practice, incessant and unwearied labours; the contributions for the opposite object are relaxation, indifference, luxury, effeminacy, and a complete desertion of what is right. |
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15. Philo of Alexandria, On Flight And Finding, 184, 183 (1st cent. BCE - 1st cent. CE)
| 183. There are also many various fountains of instruction, by means of which most nutritious reasonings have sprung up like the trunks of palm-trees; "for," says Moses, "they came to Aileim, and in Aileim there were twelve fountains of water and seventy trunks of palm-trees. And they pitched their tents there by the side of the Water." The name Aileim is interpreted to mean "vestibules," a symbol of the approach to virtue. For as vestibules are the beginning of a house, so also are the encyclical preliminary branches of instruction the beginning of virtue |
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16. Philo of Alexandria, On The Life of Joseph, 37 (1st cent. BCE - 1st cent. CE)
| 37. This is enough to say on this part of the subject. Accordingly, the young man, having been conducted into Egypt, and there, as has already been stated, having become the slave of a eunuch, gave in a few days such proofs of virtue and excellence of disposition, that he had authority over his fellow servants given to him, and the management of the whole household committed to his charge; for already his master had learnt by many circumstances to perceive that his servant in all his words and in all his actions was under the immediate direction of divine providence. |
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17. Philo of Alexandria, On The Special Laws, 1.142 (1st cent. BCE - 1st cent. CE)
| 1.142. from all which circumstances it is plain that the law invests the priests with the dignity and honour that belongs to kings; since he commands contributions from every description of possession to be given to them as to rulers; |
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18. Philo of Alexandria, On The Life of Moses, 1.132, 1.188-1.190, 2.1-2.3, 2.5, 2.12, 2.26-2.44 (1st cent. BCE - 1st cent. CE)
| 1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 1.188. and so they arrive at a second halting place, well supplied with water, and well shaded with trees, called Aileem, irrigated with twelve fountains, near which were young and vigorous trunks of palm trees to the number of seventy, a visible indication and token of good to the whole nation, to all who were gifted with a clear-sighted intellect. 1.190. And the intellect too of those persons who have tasted of holiness has a similar nature; for it has learned to look upwards and to soar on high, and is continually keeping its eye fixed on sublime objects, and investigating divine things, and ridiculing, and scorning all earthly beauty, thinking the last only toys, and divine things the only real and proper objects worthy of its attention. 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.3. and it is on these subjects that I have now been constrained to choose to enlarge; for I conceive that all these things have fitly been united in him, inasmuch as in accordance with the providential will of God he was both a king and a lawgiver, and a high priest and a prophet, and because in each office he displayed the most eminent wisdom and virtue. We must now show how it is that every thing is fitly united in him. 2.5. But a king and a lawgiver ought to pay attention not only to human things, but also to divine ones, for the affairs of neither kings nor subjects go on well except by the intervention of divine providence; on which account it was necessary that such a man as Moses should enjoy the first priesthood, in order that he might with perfectly conducted sacrifices, and with a perfect knowledge of the proper way to serve God, entreat for a deliverance from evil and for a participation in good, both for himself and for the people whom he was governing, from the merciful God who listens favourably to prayers. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. |
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19. Josephus Flavius, Jewish Antiquities, 11.111, 20.234 (1st cent. CE - 1st cent. CE)
| 11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; 20.234. at which time Jesus, the son of Josadek, took the high priesthood over the captives when they were returned home. Now he and his posterity, who were in all fifteen, until king Antiochus Eupator, were under a democratical government for four hundred and fourteen years; |
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20. Josephus Flavius, Against Apion, 1.198 (1st cent. CE - 1st cent. CE)
| 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; |
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21. Mishnah, Sanhedrin, 1.5 (1st cent. CE - 3rd cent. CE)
| 1.5. A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City [of Jerusalem], or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim [any city to be] an Apostate City (ir ha-niddahat) (Deut. 13:13–19] save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two." |
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22. Mishnah, Sotah, 7.5 (1st cent. CE - 3rd cent. CE)
| 7.5. How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place." |
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23. Mishnah, Shekalim, 5.1 (1st cent. CE - 3rd cent. CE)
| 5.1. These were the officers in the Temple:Yoha the son of Pinchas was over the seals. Ahiyah over the libations. Mattityah the son of Shmuel over the lots. Petahiah over the bird-offering. (Petahiah was Mordecai. Why was his name called Petahiah? Because he ‘opened’ matters and expounded them, and he understood the seventy tongues). The son of Ahijah over the sickness of the bowels. Nehuniah, the digger of ditches. Gevini, the crier. The son of Gever over the locking of the gates. The son of Bevai over the strips [for lighting the menorah]. The son of Arza over the cymbal. Hugras the son of Levi over the song. The house of Garmu over the making of the showbread. The house of Avtinas over the preparing of the frankincense. Elazar over the curtains. And Pinchas over the priestly vestments." |
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24. New Testament, Romans, 1.26-1.32 (1st cent. CE - 1st cent. CE)
| 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. |
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25. New Testament, Luke, 10.1, 10.17 (1st cent. CE - 1st cent. CE)
| 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name! |
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26. Babylonian Talmud, Sukkah, 55b (3rd cent. CE - 6th cent. CE)
| 55b. big strongמתני׳ /strong /big יום טוב הראשון של חג היו שם י"ג פרים אילים שנים ושעיר אחד נשתיירו שם י"ד כבשים לשמונה משמרות ביום ראשון ששה מקריבין שנים שנים והשאר אחד אחד,בשני חמשה מקריבין שנים שנים והשאר אחד אחד בשלישי ד' מקריבין שנים שנים והשאר אחד אחד,ברביעי שלשה מקריבין שנים שנים והשאר אחד אחד בחמישי שנים מקריבין שנים שנים והשאר אחד אחד בששי אחד מקריב שנים והשאר אחד אחד,בשביעי כולן שוין בשמיני חזרו לפייס כברגלים אמרו מי שהקריב פרים היום לא יקריב למחר אלא חוזרין חלילה:, big strongגמ׳ /strong /big נימא מתני' רבי היא ולא רבנן דתניא פר הבא בשמיני בתחילה מפיסין עליו דברי רבי וחכמים אומרים אחת משתי משמרות דלא שלשו בפרים עושה אותו,אפילו תימא רבנן אטו שתי משמרות לא אפוסי בעי,כמאן אזלא הא דתניא כל המשמרות שונות ומשלשות חוץ משני משמרות ששונות ואין משלשות נימא רבי ולא רבנן אפי' תימא רבנן מאי לא שלשו בפרי החג,ומאי קמ"ל הא קמ"ל מי שהקריב פרים היום לא יקריב למחר אלא חוזרין חלילה,א"ר אליעזר הני שבעים פרים כנגד מי כנגד שבעים אומות פר יחידי למה כנגד אומה יחידה,משל למלך בשר ודם שאמר לעבדיו עשו לי סעודה גדולה ליום אחרון אמר לאוהבו עשה לי סעודה קטנה כדי שאהנה ממך,א"ר יוחנן אוי להם לעובדי כוכבים שאבדו ואין יודעין מה שאבדו בזמן שבהמ"ק קיים מזבח מכפר עליהן ועכשיו מי מכפר עליהן:, big strongמתני׳ /strong /big בשלשה פרקים בשנה היו כל משמרות שוות באימורי הרגלים ובחילוק לחם הפנים,בעצרת אומר לו הילך מצה הילך חמץ משמר שזמנו קבוע הוא מקריב תמידין נדרים ונדבות ושאר קרבנות צבור ומקריב את הכל:, big strongגמ׳ /strong /big אימורי הרגלים של גבוה נינהו אמר רב חסדא מה שאמור ברגלים,ת"ר מנין שכל המשמרות שוות באימורי הרגלים ת"ל (דברים יח, ו) ובא בכל אות נפשו ושרת יכול אף בשאר ימות השנה כן תלמוד לומר מאחד שעריך לא אמרתי אלא בשעה שכל ישראל נכנסין בשער אחד:,ובחילוק לחם הפנים כו': תנו רבנן מנין שכל המשמרות שוות בחילוק לחם הפנים | 55b. strongMISHNA: /strong On bthe first Festivalday bof iSukkotthere were thirteen bulls, two rams, and one goat there.The mishna proceeds to discuss the division of labor for the Festival offerings among the twenty-four priestly watches, all of which serve in the Temple on the pilgrimage Festivals. The sixteen offerings mentioned above were divided among sixteen priestly watches, one offering per watch. bFourteen sheep remained tobe divided among the beightremaining bwatches. On the first dayof the Festival, bsixof the eight remaining watches bsacrifice twosheep beachfor a total of twelve, band the remainingtwo watches sacrifice bonesheep beach. /b, bOn the secondday of the Festival, i.e., the first day of the intermediate days, when twelve bulls were sacrificed, fifteen of the priestly watches sacrifice the bulls, rams, and goat, bfiveof the remaining watches bsacrifice twosheep beach, and the remainingfour watches sacrifice bonesheep beach. On the thirdday of the Festival, when eleven bulls were sacrificed, fourteen of the priestly watches sacrifice the bulls, rams, and goat, bfourof the remaining watches bsacrifice twosheep beach, and the remainingsix watches sacrifice bonesheep beach. /b, bOn the fourthday of the Festival, when ten bulls were sacrificed, thirteen of the priestly watches sacrifice the bulls, rams, and goat, bthreeof the remaining watches bsacrifice twosheep beach, and the remainingeight watches sacrifice bonesheep beach. On the fifthday, when nine bulls were sacrificed, twelve watches sacrifice the bulls, rams, and goat, btwoof the twelve remaining watches bsacrifice twosheep beach, and the remainingten watches sacrifice bonesheep beach. On the sixthday, when eight bulls were sacrificed, eleven watches sacrifice the bulls, rams, and goat, boneof the remaining watches bsacrifices twosheep, band the remainingtwelve watches sacrifice bonesheep beach. /b, bOn the seventhday bthey are all equaland bring one offering each. bOn the eighthday, when there was a completely different configuration of offerings, bthey returned to thestandard blotterysystem used to determine which of the priestly watches would sacrifice the offerings, basthey did bon the other pilgrimage Festivals,which do not have as many offerings as does iSukkot /i. bThey saidabout the ordering of the priestly watches: bOne who sacrificed bulls today will not sacrificebulls btomorrow; rather,they will sacrifice one of the other types of offerings. bThey rotate,so that each of the watches will have the opportunity to sacrifice bulls as well as other animals., strongGEMARA: /strong The Gemara suggests: bLet us saythat bthe mishnathat says that on the eighth day they returned to the standard lottery of the other pilgrimage Festivals bisaccording to bRabbiYehuda HaNasi band notaccording to bthe Rabbis. As it is taughtin a ibaraita /i: To determine the priestly watch that would sacrifice bthe bull that comesas an additional offering bon the EighthDay of Assembly, bthey draw lots over it from the beginning;this is bthe statement of RabbiYehuda HaNasi. bAnd the Rabbis say: One of the two watches that did not sacrifice three bullsduring iSukkot bsacrifices it.Only two of the twenty-four watches sacrifices two bulls over the course of iSukkot /i. Each of the other watches sacrifices three bulls. Since the mishna mentions that a lottery was held, apparently the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi.,The Gemara rejects this suggestion: bEvenif byou saythat it is in accordance with the opinion of bthe Rabbis, is that to say that the tworemaining bpriestly watches are not required to draw lotsto determine which will merit sacrificing the bull?,The Gemara asks: bIn accordance with whoseopinion bis that which is taughtin a ibaraita /i: bAll of the priestly watchessacrifice a bull btwice and threetimes, bexcept for two watches thatsacrifice a bull btwice and do notsacrifice a bull bthreetimes? bLet us saythat it is in accordance with the opinion of bRabbiYehuda HaNasi band notin accordance with the opinion of bthe Rabbis,as they hold that one of those watches sacrifices a third bull on the Eighth Day of Assembly. The Gemara rejects this suggestion: bEvenif byou saythat it is in accordance with the opinion of bthe Rabbis; what isthe meaning of the phrase: bThey did notsacrifice a bull bthreetimes? It means that bwith regard to the bulls of the festivalof iSukkotthey did not sacrifice a bull three times.,The Gemara asks: With regard to the bulls sacrificed on iSukkot /i, bwhat doesthe ibaraita bteach us?It is a simple calculation that seventy bulls divided by twenty-four watches leaves two watches that sacrificed only two bulls. The Gemara answers: bThisis what the ibaraitacomes to bteach us: One who sacrificed bulls today will not sacrificebulls btomorrow; rather, they rotate.Therefore, each watch sacrifices at least two bulls, and most of them sacrifice three., bRabbi Elazar said: These seventy bullsthat are sacrificed as additional offerings over the course of the seven days of iSukkot /i, bto what do they correspond? They correspond to the seventy nationsof the world, and are brought to atone for their sins and to hasten world peace. bWhyis ba single bullsacrificed on the Eighth Day of Assembly? bIt corresponds to the singular nation,Israel.,The Gemara cites ba parableabout ba king of flesh and blood who said to his servants: Prepare me a great feastthat will last for several days. When the feast concluded, bon the last day, he said to his belovedservant: bPrepare me a small feast so that I can derive pleasure from youalone., bRabbi Yoḥa said: Woe unto the nationsof the world bthat lostsomething band do not know what they lost. When the Temple is standing, theseventy bulls sacrificed on the baltarduring the festival of iSukkot batones for them. And nowthat the Temple is destroyed, bwho atones for them? /b, strongMISHNA: /strong bAt three times during the year, alltwenty-four bpriestly watcheshave bequalstatus, in that all receive a share in the Temple service independent of the standard order of the watches and all receive a share in the accompanying gifts of the priesthood: bIn the portions of the offerings of the Festivalssacrificed on the altar band in the distribution of the shewbreadon Shabbat during the Festivals., bOn iShavuot /ithat coincides with Shabbat, when the two loaves offered on iShavuotwould be distributed together with the distribution of the shewbread, the priest charged with the distribution bsays toeach priest: bHere is imatza /ifrom the shewbread bfor you,and bhere is leavened breadfrom the two loaves bfor you.The principle is that bthe priestly watch whose time is fixedduring the Festival bsacrificesthe bdaily offeringsduring the Festival, as well as vow-offerings, bfree-will offerings, and all other communal offerings. Andthat watch bsacrifices all of themeven during the Festival, when other aspects of the service are shared by all the watches., strongGEMARA: /strong The Gemara wonders: How is it that the priests divide those bportions of the Festival offerings?Don’t btheybelong bto God,and must be placed on the altar? How do the priestly watches share these portions? bRav Ḥisda said:The mishna is referring not to portions sacrificed on the altar [ ieimurim /i] but to bwhat was stated [ iamur /i] with regard to the pilgrimage Festivals,all those portions of the offerings that the Torah commanded to sacrifice at the Temple that are not burnt on the altar and are shared by the priests, e.g., hides of the burnt-offerings of appearance and the breast and thigh of the Festival peace-offerings., bThe Sages taught: From whereis it derived bthat all of the priestly watcheshave bequalstatus bin the portions of the Festival offerings? The verse states:“And if a Levite comes from any of your gates out of all Israel, where he sojourns, band comes with all the desire of his soulunto the place that the Lord shall choose; bthen he shall minister /b…as all his brethren…They shall have like portions to eat, besides the transactions of their fathers’ houses” (Deuteronomy 18:6–8). Based on these verses, one bmighthave thought that bthisis the case beven on the rest of the days of the yearand the priestly watches would have equal status. Therefore, bthe verse states: From one of your gates. I saidthat all have equal status bonly when all of Israel enters through one gate,i.e., on a pilgrimage Festival.,The mishna continues: bAnd in the distribution of the shewbreadon the three pilgrimage Festivals, all twenty-four priestly watches have equal status. bThe Sages taught: From whereis it derived bthat all of the priestly watcheshave bequalstatus bin the distribution of the shewbread? /b |
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27. Eusebius of Caesarea, Preparation For The Gospel, 9.38 (3rd cent. CE - 4th cent. CE)
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28. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.40 (3rd cent. CE - 4th cent. CE)
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29. Pseudo Clementine Literature, Recognitions, 1.40 (4th cent. CE - 5th cent. CE)
| 1.40. These things therefore having been fore-arranged, He who was expected comes, bringing signs and miracles as His credentials by which He should be made manifest. But not even so did the people believe, though they had been trained during so many ages to the belief of these things. And not only did they not believe, but they added blasphemy to unbelief, saying that He was a gluttonous man and a belly-slave, and that He was actuated by a demon, even He who had come for their salvation. To such an extent does wickedness prevail by the agency of evil ones; so that, but for the Wisdom of God assisting those who love the truth, almost all would have been involved in impious delusion. Therefore He chose us twelve, Matthew x the first who believed in Him, whom He named apostles; and afterwards other seventy-two most approved disciples, Luke x that, at least in this way recognising the pattern of Moses, Numbers 11:16 the multitude might believe that this is He of whom Moses foretold, the Prophet that was to come. Deuteronomy 18:15 |
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30. Anon., Letter of Aristeas, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210-219, 22, 220-229, 23, 230-239, 24, 240-249, 25, 250-259, 26, 260-269, 27, 270-279, 28, 280-289, 29, 290-299, 3, 30, 300-309, 31, 310-319, 32, 320-322, 33-39, 4, 40-45, 47-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1
| 1. Since I have collected Material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning |
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