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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 13-26


nanAfter the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.,And thou shalt gather all the spoil of it into the midst of the broad place thereof, and shall burn with fire the city, and all the spoil thereof every whit, unto the LORD thy God; and it shall be a heap for ever; it shall not be built again.,And thou shalt stone him with stones, that he die; because he hath sought to draw thee away from the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.,’Certain base fellows are gone out from the midst of thee, and have drawn away the inhabitants of their city, saying: Let us go and serve other gods, which ye have not known’;,thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein and the cattle thereof, with the edge of the sword.,All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.,And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee.,then shalt thou inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought in the midst of thee;,thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul.,If thou shalt hear tell concerning one of thy cities, which the LORD thy God giveth thee to dwell there, saying:,when thou shalt hearken to the voice of the LORD thy God, to keep all His commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God.,thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him;,If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;,but thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people.,And there shall cleave nought of the devoted thing to thy hand, that the LORD may turn from the fierceness of His anger, and show thee mercy, and have compassion upon thee, and multiply thee, as He hath sworn unto thy fathers;,If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder,,and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;,of the gods of the peoples that are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;,And all Israel shall hear, and fear, and shall do no more any such wickedness as this is in the midst of thee.


nanThese are the beasts which ye may eat: the ox, the sheep, and the goat,,And every beast that parteth the hoof, and hath the hoof wholly cloven in two, and cheweth the cud, among the beasts, that ye may eat.,and the swine, because he parteth the hoof but cheweth not the cud, he is unclean unto you; of their flesh ye shall not eat, and their carcasses ye shall not touch.,And all winged swarming things are unclean unto you; they shall not be eaten.,And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which the LORD thy God shall choose to set His name there, when the LORD thy God shall bless thee;,and the pelican, and the carrion-vulture, and the cormorant;,and the glede, and the falcon, and the kite after its kinds;,and the stork, and the heron after its kinds, and the hoopoe, and the bat.,Thou shalt not eat any abominable thing.,And the Levite, because he hath no portion nor inheritance with thee, and the stranger, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thy hand which thou doest.,and every raven after its kinds;,These ye may eat of all that are in the waters: whatsoever hath fins and scales may ye eat;,And thou shalt eat before the LORD thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear the LORD thy God always.,At the end of every three years, even in the same year, thou shalt bring forth all the tithe of thine increase, and shall lay it up within thy gates.,and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you.,For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth.,Of all clean birds ye may eat.,the little owl, and the great owl, and the horned owl;,the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the mountain-sheep.,Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.,Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year.,Nevertheless these ye shall not eat of them that only chew the cud, or of them that only have the hoof cloven: the camel, and the hare, and the rock-badger, because they chew the cud but part not the hoof, they are unclean unto you;,And the Levite that is within thy gates, thou shalt not forsake him; for he hath no portion nor inheritance with thee.,Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.,And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household.,and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds;,But these are they of which ye shall not eat: the great vulture, and the bearded vulture, and the ospray;,Of all clean winged things ye may eat.,then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which the LORD thy God shall choose.


nanIf thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, he shall serve thee six years; and in the seventh year thou shalt let him go free from thee.,And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee; therefore I command thee this thing to-day.,then thou shalt take an awl, and thrust it through his ear and into the door, and he shall be thy bondman for ever. And also unto thy bondwoman thou shalt do likewise.,if only thou diligently hearken unto the voice of the LORD thy God, to observe to do all this commandment which I command thee this day.,If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;,Thou shalt eat it before the LORD thy God year by year in the place which the LORD shall choose, thou and thy household.,It shall not seem hard unto thee, when thou lettest him go free from thee; for to the double of the hire of a hireling hath he served thee six years; and the LORD thy God will bless thee in all that thou doest.,And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD’S release hath been proclaimed.,At the end of every seven years thou shalt make a release.,thou shalt furnish him liberally out of thy flock, and out of thy threshing-floor, and out of thy winepress; of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.,Of a foreigner thou mayest exact it; but whatsoever of thine is with thy brother thy hand shall release.,but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.,Howbeit there shall be no needy among you—for the LORD will surely bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it—,Only thou shalt not eat the blood thereof; thou shalt pour it out upon the ground as water.,And it shall be, if he say unto thee: ‘I will not go out from thee’; because he loveth thee and thy house, because he fareth well with thee;,Beware that there be not a base thought in thy heart, saying: ‘The seventh year, the year of release, is at hand’; and thine eye be evil against thy needy brother, and thou give him nought; and he cry unto the LORD against thee, and it be sin in thee.,For the LORD thy God will bless thee, as He promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt rule over many nations, but they shall not rule over thee.,All the firstling males that are born of thy herd and of thy flock thou shalt sanctify unto the LORD thy God; thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock.,For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’,Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto.,Thou shalt eat it within thy gates; the unclean and the clean may eat it alike, as the gazelle, and as the hart.,And when thou lettest him go free from thee, thou shalt not let him go empty;,And if there be any blemish therein, lameness, or blindness, any ill blemish whatsoever, thou shalt not sacrifice it unto the LORD thy God.


nanThou shalt not wrest judgment; thou shalt not respect persons; neither shalt thou take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous.,every man shall give as he is able, according to the blessing of the LORD thy God which He hath given thee.,Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein.,And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates.,And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there.,Neither shalt thou set thee up a pillar, which the LORD thy God hateth.,And thou shalt roast and eat it in the place which the LORD thy God shall choose; and thou shalt turn in the morning, and go unto thy tents.,Observe the month of Abib, and keep the passover unto the LORD thy God; for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.,but at the place which the LORD thy God shall choose to cause His name to dwell in, there thou shalt sacrifice the passover-offering at even, at the going down of the sun, at the season that thou camest forth out of Egypt.,And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within they gates, and the stranger, and the fatherless, and the widow, that are in the midst of thee, in the place which the LORD thy God shall choose to cause His name to dwell there.,Thou mayest not sacrifice the passover-offering within any of thy gates, which the LORD thy God giveth thee;,And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes.,Seven days shalt thou keep a feast unto the LORD thy God in the place which the LORD shall choose; because the LORD thy God shall bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful.,Seven weeks shalt thou number unto thee; from the time the sickle is first put to the standing corn shalt thou begin to number seven weeks.,Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.,Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty;,Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee.,Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.,And thou shalt keep the feast of weeks unto the LORD thy God after the measure of the freewill-offering of thy hand, which thou shalt give, according as the LORD thy God blesseth thee.,And there shall be no leaven seen with thee in all they borders seven days; neither shall any of the flesh, which thou sacrificest the first day at even, remain all night until the morning.,Justice, justice shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.,Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.


nanthat his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.,And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;,thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.,Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’,The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee.,And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.,At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.,And all the people shall hear, and fear, and do no more presumptuously.,Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.,Thou shalt not sacrifice unto the LORD thy God an ox, or a sheep, wherein is a blemish, even any evil thing; for that is an abomination unto the LORD thy God.,then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die.,According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.,and it be told thee, and thou hear it, then shalt thou inquire diligently, and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel;,And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.,And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.,If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose.,When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;,and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;,And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.,If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covenant


nanWhen a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him.,For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.,Thou shalt be whole-hearted with the LORD thy God.,The priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and His inheritance.,And if a Levite come from any of thy gates out of all Israel, where he sojourneth, and come with all the desire of his soul unto the place which the LORD shall choose;,And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.,I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.,But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’,The first-fruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.,according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’,And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’,And they shall have no inheritance among their brethren; the LORD is their inheritance, as He hath spoken unto them.,For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.,or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.,And the LORD said unto me: ‘They have well said that which they have spoken.,They shall have like portions to eat, beside that which is his due according to the fathers’houses. .,And this shall be the priests’due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw.,For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.,A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;,then he shall minister in the name of the LORD his God, as all his brethren the Levites do, who stand there before the LORD.,When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.,There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer


nanAnd thine eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.,If an unrighteous witness rise up against any man to bear perverted witness against him;,if thou shalt keep all this commandment to do it, which I command thee this day, to love the LORD thy God, and to walk ever in His ways—then shalt thou add three cities more for thee, beside these three;,When the LORD thy God shall cut off the nations, whose land the LORD thy God giveth thee, and thou dost succeed them, and dwell in their cities, and in their houses;,as when a man goeth into the forest with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of these cities and live;,Wherefore I command thee, saying: ‘Thou shalt separate three cities for thee.’,Thine eye shall not pity him, but thou shalt put away the blood of the innocent from Israel, that it may go well with thee.,lest the avenger of blood pursue the manslayer, while his heart is hot, and overtake him, because the way is long, and smite him mortally; whereas he was not deserving of death, inasmuch as he hated him not in time past.,And the judges shall inquire diligently; and, behold, if the witness be a false witness, and hath testified falsely against his brother;,Thou shalt not remove thy neighbour’s landmark, which they of old time have set, in thine inheritance which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it.,One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment,thou shalt separate three cities for thee in the midst of thy land, which the LORD thy GOD giveth thee to possess it.,then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.,And if the LORD thy God enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers—,And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past;,then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days.,Thou shalt prepare thee the way, and divide the borders of thy land, which the LORD thy God causeth thee to inherit, into three parts, that every manslayer may flee thither.,then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee.,And those that remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of thee.,that innocent blood be not shed in the midst of thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.,But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die; and he flee into one of these cities;


nanthat they teach you not to do after all their abominations, which they have done unto their gods, and so ye sin against the LORD your God.,And the officers shall speak further unto the people, and they shall say: ‘What man is there that is fearful and faint-hearted? let him go and return unto his house, lest his brethren’s heart melt as his heart.’,When thou drawest nigh unto a city to fight against it, then proclaim peace unto it.,And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof.,but thou shalt utterly destroy them: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite; as the LORD thy God hath commanded thee;,When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?,and shall say unto them: ‘Hear, O Israel, ye draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be ye affrighted at them;,for the LORD your God is He that goeth with you, to fight for you against your enemies, to save you.’,And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people,,And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.,When thou goest forth to battle against thine enemies, and seest horses, and chariots, and a people more than thou, thou shalt not be afraid of them; for the LORD thy God is with thee, who brought thee up out of the land of Egypt.,Howbeit of the cities of these peoples, that the LORD thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth,,And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it.,but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take for a prey unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.,Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.,And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that are found therein shall become tributary unto thee, and shall serve thee.,And it shall be, when the officers have made an end of speaking unto the people, that captains of hosts shall be appointed at the head of the people.,And when the LORD thy God delivereth it into thy hand, thou shalt smite every male thereof with the edge of the sword;,Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it fall.,And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’


nanthen thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain.,If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated;,If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him;,but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his.,And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke.,So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.,And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.,and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife.,And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley.,then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;,and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;,then it shall be, in the day that he causeth his sons to inherit that which he hath, that he may not make the son of the beloved the first-born before the son of the hated, who is the first-born;,then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;,When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive,,And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley.,And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear.,If a man have a stubborn and rebellious son, that will not hearken to the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them;,and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’,And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;,his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.,Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them.,And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it.,And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be.


nanThou shalt not see thy brother’s ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother.,If a man find a damsel that is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found;,then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate.,Thou shalt not wear a mingled stuff, wool and linen together. .,But if the man find the damsel that is betrothed in the field, and the man take hold of her, and lie with her; then the man only that lay with her shall die.,But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death; for as when a man riseth against his neighbour, and slayeth him, even so is this matter.,If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel.,And the damsel’s father shall say unto the elders: ‘I gave my daughter unto this man to wife, and he hateth her;,Thou shalt not see thy brother’s ass or his ox fallen down by the way, and hide thyself from them; thou shalt surely help him to lift them up again.,then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee.,Thou shalt not sow thy vineyard with two kinds of seed; lest the fulness of the seed which thou hast sown be forfeited together with the increase of the vineyard.,For he found her in the field; the betrothed damsel cried, and there was none to save her.,If a bird’s nest chance to be before thee in the way, in any tree or on the ground, with young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young;,then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days.,and, lo, he hath laid wanton charges, saying: I found not in thy daughter the tokens of virginity; and yet these are the tokens of my daughter’s virginity.’ And they shall spread the garment before the elders of the city.,If any man take a wife, and go in unto her, and hate her,,If there be a damsel that is a virgin betrothed unto a man, and a man find her in the city, and lie with her;,and lay wanton charges against her, and bring up an evil name upon her, and say: ‘I took this woman, and when I came nigh to her, I found not in her the tokens of virginity’;,And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.,And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him.,then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee.,Thou shalt make thee twisted cords upon the four corners of thy covering, wherewith thou coverest thyself.,A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God.,And the elders of that city shall take the man and chastise him.,thou shalt in any wise let the dam go, but the young thou mayest take unto thyself; that it may be well with thee, and that thou mayest prolong thy days.,And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days.,When thou buildest a new house, then thou shalt make a parapet for thy roof, that thou bring not blood upon thy house, if any man fall from thence.,Thou shalt not plow with an ox and an ass together.,But if this thing be true, that the tokens of virginity were not found in the damsel;


nanThou shalt not lend upon interest to thy brother: interest of money, interest of victuals, interest of any thing that is lent upon interest.,A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD.,There shall be no harlot of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.,When thou comest into thy neighbour’s standing corn, then thou mayest pluck ears with thy hand; but thou shalt not move a sickle unto thy neighbour’s standing corn.,Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.,Thou shalt not seek their peace nor their prosperity all thy days for ever.,And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee.,That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed freely unto the LORD thy God, even that which thou hast promised with thy mouth.,For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee.,The children of the third generation that are born unto them may enter into the assembly of the LORD.,When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes until thou have enough at thine own pleasure; but thou shalt not put any in thy vessel.,But if thou shalt forbear to vow, it shall be no sin in thee.,But it shall be, when evening cometh on, he shall bathe himself in water; and when the sun is down, he may come within the camp.,he shall dwell with thee, in the midst of thee, in the place which he shall choose within one of thy gates, where it liketh him best; thou shalt not wrong him.,An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;,Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God. .,Unto a foreigner thou mayest lend upon interest; but unto thy brother thou shalt not lend upon interest; that the LORD thy God may bless thee in all that thou puttest thy hand unto, in the land whither thou goest in to possess it.,When thou shalt vow a vow unto the LORD thy God, thou shalt not be slack to pay it; for the LORD thy God will surely require it of thee; and it will be sin in thee.,If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp.,A man shall not take his father’s wife, and shall not uncover his father’s skirt.,Thou shalt have a place also without the camp, whither thou shalt go forth abroad.,He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD.,because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee.,When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing.,Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.,Thou shalt not deliver unto his master a bondman that is escaped from his master unto thee;


nanWhen thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.,Remember what the LORD thy God did unto Miriam, by the way as ye came forth out of Egypt.,But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence; therefore I command thee to do this thing.,Thou shalt not pervert the justice due to the stranger, or to the fatherless; nor take the widow’s raiment to pledge.,Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates.,When thou dost lend thy neighbour any manner of loan, thou shalt not go into his house to fetch his pledge.,The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.,When a man taketh a new wife, he shall not go out in the host, neither shall he be charged with any business; he shall be free for his house one year, and shall cheer his wife whom he hath taken.,Thou shalt stand without, and the man to whom thou dost lend shall bring forth the pledge without unto thee.,Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you, as I commanded them, so ye shall observe to do.,When thou gatherest the grapes of thy vineyard, thou shalt not glean it after thee; it shall be for the stranger, for the fatherless, and for the widow.,and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;,And thou shalt remember that thou wast a bondman in the land of Egypt; therefore I command thee to do this thing.,No man shall take the mill or the upper millstone to pledge; for he taketh a man’s life to pledge.,her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.,thou shalt surely restore to him the pledge when the sun goeth down, that he may sleep in his garment, and bless thee; and it shall be righteousness unto thee before the LORD thy God.,And if he be a poor man, thou shalt not sleep with his pledge;,and she departeth out of his house, and goeth and becometh another man’s wife,,If a man be found stealing any of his brethren of the children of Israel, and he deal with him as a slave, and sell him; then that thief shall die; so shalt thou put away the evil from the midst of thee.,When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,,In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD and it be sin in thee.,When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow.


nanIf brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin; her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of a husband’s brother unto her.,And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel.,Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget.,For all that do such things, even all that do unrighteously, are an abomination unto the LORD thy God.,Thou shalt not have in thy house diverse measures, a great and a small.,Then the elders of his city shall call him, and speak unto him; and if he stand, and say: ‘I like not to take her’;,When men strive together one with another, and the wife of the one draweth near to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets;,Forty stripes he may give him, he shall not exceed; lest, if he should exceed, and beat him above these with many stripes, then thy brother should be dishonoured before thine eyes.,then thou shalt cut off her hand, thine eye shall have no pity.,And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’,And his name shall be called in Israel The house of him that had his shoe loosed.,If there be a controversy between men, and they come unto judgment, and the judges judge them, by justifying the righteous, and condemning the wicked,,how he met thee by the way, and smote the hindmost of thee, all that were enfeebled in thy rear, when thou wast faint and weary; and he feared not God.,A perfect and just weight shalt thou have; a perfect and just measure shalt thou have; that thy days may be long upon the land which the LORD thy God giveth thee.,then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’,Thou shalt not have in thy bag diverse weights, a great and a small.,Thou shalt not muzzle the ox when he treadeth out the corn.,then it shall be, if the wicked man deserve to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to the measure of his wickedness, by number.,Remember what Amalek did unto thee by the way as ye came forth out of Egypt;


nanAnd the LORD hath avouched thee this day to be His own treasure, as He hath promised thee, and that thou shouldest keep all His commandments;,Look forth from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou didst swear unto our fathers, a land flowing with milk and honey.’,and to make thee high above all nations that He hath made, in praise, and in name, and in glory; and that thou mayest be a holy people unto the LORD thy God, as He hath spoken.,And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’,And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.,This day the LORD thy God commandeth thee to do these statutes and ordinances; thou shalt therefore observe and do them with all thy heart, and with all thy soul.,And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.,And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage.,I have not eaten thereof in my mourning, neither have I put away thereof, being unclean, nor given thereof for the dead; I have hearkened to the voice of the LORD my God, I have done according to all that Thou hast commanded me.,And the priest shall take the basket out of thy hand, and set it down before the altar of the LORD thy God.,And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein;,When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,,And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression.,then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them.,And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God.,And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.,Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordinances, and hearken unto His voice.,And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.,that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the LORD thy God giveth thee; and thou shalt put it in a basket and shalt go unto the place which the LORD thy God shall choose to cause His name to dwell there.


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

37 results
1. Hebrew Bible, Deuteronomy, 1, 1.3, 1.5, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 2, 3, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.35, 4.36, 4.37, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.44-28.68, 4.46, 5, 5.1, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.27, 5.28, 5.29, 5.31, 6, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 7, 8, 9, 10, 11, 11.18, 11.19, 11.20, 11.21, 12, 12.5, 12.11, 12.14, 12.21, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 14, 14.23, 14.25, 15, 16, 16.2, 16.6, 16.7, 16.11, 16.15, 16.16, 17, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 18, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 19, 20, 21, 22, 22.1, 22.2, 22.3, 23, 24, 24.8, 25, 26, 26.2, 27, 28, 28.69, 29, 30, 30.12, 30.13, 30.14, 31, 31.9, 31.10, 31.11, 31.12, 31.13, 31.19, 32, 33, 34 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Exodus, 3, 4, 12, 14.31, 15.25, 16.4, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 19.6, 20.20, 20.22-23.33, 21, 22, 23, 23.4, 24.7, 25, 26, 27, 28, 29, 30, 31.13, 31.14, 31.15, 31.16, 31.17, 32, 35.1, 35.2, 35.3 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Genesis, 6.1-6.2, 22.1, 28.12, 31.11, 31.24, 37.5-37.12, 37.14-37.15, 37.18, 40.5-40.23 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 31.11. וַיֹּאמֶר אֵלַי מַלְאַךְ הָאֱלֹהִים בַּחֲלוֹם יַעֲקֹב וָאֹמַר הִנֵּנִי׃ 31.24. וַיָּבֹא אֱלֹהִים אֶל־לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִשָּׁמֶר לְךָ פֶּן־תְּדַבֵּר עִם־יַעֲקֹב מִטּוֹב עַד־רָע׃ 37.5. וַיַּחֲלֹם יוֹסֵף חֲלוֹם וַיַּגֵּד לְאֶחָיו וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ׃ 37.6. וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ־נָא הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי׃ 37.7. וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי׃ 37.8. וַיֹּאמְרוּ לוֹ אֶחָיו הֲמָלֹךְ תִּמְלֹךְ עָלֵינוּ אִם־מָשׁוֹל תִּמְשֹׁל בָּנוּ וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ עַל־חֲלֹמֹתָיו וְעַל־דְּבָרָיו׃ 37.9. וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר וַיְסַפֵּר אֹתוֹ לְאֶחָיו וַיֹּאמֶר הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי׃ 37.11. וַיְקַנְאוּ־בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת־הַדָּבָר׃ 37.12. וַיֵּלְכוּ אֶחָיו לִרְעוֹת אֶת־צֹאן אֲבִיהֶם בִּשְׁכֶם׃ 37.14. וַיֹּאמֶר לוֹ לֶךְ־נָא רְאֵה אֶת־שְׁלוֹם אַחֶיךָ וְאֶת־שְׁלוֹם הַצֹּאן וַהֲשִׁבֵנִי דָּבָר וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן וַיָּבֹא שְׁכֶמָה׃ 37.15. וַיִּמְצָאֵהוּ אִישׁ וְהִנֵּה תֹעֶה בַּשָּׂדֶה וַיִּשְׁאָלֵהוּ הָאִישׁ לֵאמֹר מַה־תְּבַקֵּשׁ׃ 37.18. וַיִּרְאוּ אֹתוֹ מֵרָחֹק וּבְטֶרֶם יִקְרַב אֲלֵיהֶם וַיִּתְנַכְּלוּ אֹתוֹ לַהֲמִיתוֹ׃ 40.5. וַיַּחַלְמוּ חֲלוֹם שְׁנֵיהֶם אִישׁ חֲלֹמוֹ בְּלַיְלָה אֶחָד אִישׁ כְּפִתְרוֹן חֲלֹמוֹ הַמַּשְׁקֶה וְהָאֹפֶה אֲשֶׁר לְמֶלֶךְ מִצְרַיִם אֲשֶׁר אֲסוּרִים בְּבֵית הַסֹּהַר׃ 40.6. וַיָּבֹא אֲלֵיהֶם יוֹסֵף בַּבֹּקֶר וַיַּרְא אֹתָם וְהִנָּם זֹעֲפִים׃ 40.7. וַיִּשְׁאַל אֶת־סְרִיסֵי פַרְעֹה אֲשֶׁר אִתּוֹ בְמִשְׁמַר בֵּית אֲדֹנָיו לֵאמֹר מַדּוּעַ פְּנֵיכֶם רָעִים הַיּוֹם׃ 40.8. וַיֹּאמְרוּ אֵלָיו חֲלוֹם חָלַמְנוּ וּפֹתֵר אֵין אֹתוֹ וַיֹּאמֶר אֲלֵהֶם יוֹסֵף הֲלוֹא לֵאלֹהִים פִּתְרֹנִים סַפְּרוּ־נָא לִי׃ 40.9. וַיְסַפֵּר שַׂר־הַמַּשְׁקִים אֶת־חֲלֹמוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ בַּחֲלוֹמִי וְהִנֵּה־גֶפֶן לְפָנָי׃ 40.11. וְכוֹס פַּרְעֹה בְּיָדִי וָאֶקַּח אֶת־הָעֲנָבִים וָאֶשְׂחַט אֹתָם אֶל־כּוֹס פַּרְעֹה וָאֶתֵּן אֶת־הַכּוֹס עַל־כַּף פַּרְעֹה׃ 40.12. וַיֹּאמֶר לוֹ יוֹסֵף זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַשָּׂרִגִים שְׁלֹשֶׁת יָמִים הֵם׃ 40.13. בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשֶׁךָ וַהֲשִׁיבְךָ עַל־כַּנֶּךָ וְנָתַתָּ כוֹס־פַּרְעֹה בְּיָדוֹ כַּמִּשְׁפָּט הָרִאשׁוֹן אֲשֶׁר הָיִיתָ מַשְׁקֵהוּ׃ 40.14. כִּי אִם־זְכַרְתַּנִי אִתְּךָ כַּאֲשֶׁר יִיטַב לָךְ וְעָשִׂיתָ־נָּא עִמָּדִי חָסֶד וְהִזְכַּרְתַּנִי אֶל־פַּרְעֹה וְהוֹצֵאתַנִי מִן־הַבַּיִת הַזֶּה׃ 40.15. כִּי־גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים וְגַם־פֹּה לֹא־עָשִׂיתִי מְאוּמָה כִּי־שָׂמוּ אֹתִי בַּבּוֹר׃ 40.16. וַיַּרְא שַׂר־הָאֹפִים כִּי טוֹב פָּתָר וַיֹּאמֶר אֶל־יוֹסֵף אַף־אֲנִי בַּחֲלוֹמִי וְהִנֵּה שְׁלֹשָׁה סַלֵּי חֹרִי עַל־רֹאשִׁי׃ 40.17. וּבַסַּל הָעֶלְיוֹן מִכֹּל מַאֲכַל פַּרְעֹה מַעֲשֵׂה אֹפֶה וְהָעוֹף אֹכֵל אֹתָם מִן־הַסַּל מֵעַל רֹאשִׁי׃ 40.18. וַיַּעַן יוֹסֵף וַיֹּאמֶר זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַסַּלִּים שְׁלֹשֶׁת יָמִים הֵם׃ 40.19. בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל־עֵץ וְאָכַל הָעוֹף אֶת־בְּשָׂרְךָ מֵעָלֶיךָ׃ 40.21. וַיָּשֶׁב אֶת־שַׂר הַמַּשְׁקִים עַל־מַשְׁקֵהוּ וַיִּתֵּן הַכּוֹס עַל־כַּף פַּרְעֹה׃ 40.22. וְאֵת שַׂר הָאֹפִים תָּלָה כַּאֲשֶׁר פָּתַר לָהֶם יוֹסֵף׃ 40.23. וְלֹא־זָכַר שַׂר־הַמַּשְׁקִים אֶת־יוֹסֵף וַיִּשְׁכָּחֵהוּ׃ 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it." 31.11. And the angel of God said unto me in the dream: Jacob; and I said: Here am I." 31.24. And God came to Laban the Aramean in a dream of the night, and said unto him: ‘Take heed to thyself that thou speak not to Jacob either good or bad.’" 37.5. And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more." 37.6. And he said unto them: ‘Hear, I pray you, this dream which I have dreamed:" 37.7. for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’" 37.8. And his brethren said to him: ‘Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?’ And they hated him yet the more for his dreams, and for his words." 37.9. And he dreamed yet another dream, and told it to his brethren, and said: ‘Behold, I have dreamed yet a dream: and, behold, the sun and the moon and eleven stars bowed down to me.’" 37.10. And he told it to his father, and to his brethren; and his father rebuked him, and said unto him: ‘What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down to thee to the earth?’" 37.11. And his brethren envied him; but his father kept the saying in mind. ." 37.12. And his brethren went to feed their father’s flock in Shechem." 37.14. And he said to him: ‘Go now, see whether it is well with thy brethren, and well with the flock; and bring me back word.’ So he sent him out of the vale of Hebron, and he came to Shechem." 37.15. And a certain man found him, and, behold, he was wandering in the field. And the man asked him, saying: ‘What seekest thou?’" 37.18. And they saw him afar off, and before he came near unto them, they conspired against him to slay him." 40.5. And they dreamed a dream both of them, each man his dream, in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison." 40.6. And Joseph came in unto them in the morning, and saw them, and, behold, they were sad." 40.7. And he asked Pharaoh’s officers that were with him in the ward of his master’s house, saying: ‘Wherefore look ye so sad to-day?’" 40.8. And they said unto him: ‘We have dreamed a dream, and there is none that can interpret it.’ And Joseph said unto them: ‘Do not interpretations belong to God? tell it me, I pray you.’" 40.9. And the chief butler told his dream to Joseph, and said to him: ‘In my dream, behold, a vine was before me;" 40.10. and in the vine were three branches; and as it was budding, its blossoms shot forth, and the clusters thereof brought forth ripe grapes," 40.11. and Pharaoh’s cup was in my hand; and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.’" 40.12. And Joseph said unto him: ‘This is the interpretation of it: the three branches are three days;" 40.13. within yet three days shall Pharaoh lift up thy head, and restore thee unto thine office; and thou shalt give Pharaoh’s cup into his hand, after the former manner when thou wast his butler." 40.14. But have me in thy remembrance when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house." 40.15. For indeed I was stolen away out of the land of the Hebrews; and here also have I done nothing that they should put me into the dungeon.’" 40.16. When the chief baker saw that the interpretation was good, he said unto Joseph: ‘I also saw in my dream, and, behold, three baskets of white bread were on my head;" 40.17. and in the uppermost basket there was of all manner of baked food for Pharaoh; and the birds did eat them out of the basket upon my head.’" 40.18. And Joseph answered and said: ‘This is the interpretation thereof: the three baskets are three days;" 40.19. within yet three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.’" 40.20. And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and the head of the chief baker among his servants." 40.21. And he restored the chief butler back unto his butlership; and he gave the cup into Pharaoh’s hand." 40.22. But he hanged the chief baker, as Joseph had interpreted to them." 40.23. Yet did not the chief butler remember Joseph, but forgot him."
4. Hebrew Bible, Joel, 2.28 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Leviticus, 18-27, 8, 17 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Numbers, 5.1, 11.11-11.17, 11.24-11.30, 12.1-12.13, 31.24, 35.9-35.30, 35.33-35.34 (9th cent. BCE - 3rd cent. BCE)

5.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.1. וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה׃ 11.11. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃ 11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 11.13. מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃ 11.14. לֹא־אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת־כָּל־הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי׃ 11.15. וְאִם־כָּכָה אַתְּ־עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם־מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל־אֶרְאֶה בְּרָעָתִי׃ 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׃ 11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃ 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׃ 11.26. וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃ 11.27. וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃ 11.28. וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃ 11.29. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃ 12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃ 12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 12.2. וַיֹּאמְרוּ הֲרַק אַךְ־בְּמֹשֶׁה דִּבֶּר יְהוָה הֲלֹא גַּם־בָּנוּ דִבֵּר וַיִּשְׁמַע יְהוָה׃ 12.3. וְהָאִישׁ מֹשֶׁה ענו [עָנָיו] מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 12.4. וַיֹּאמֶר יְהוָה פִּתְאֹם אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם׃ 12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.9. וַיִּחַר אַף יְהוָה בָּם וַיֵּלַךְ׃ 12.11. וַיֹּאמֶר אַהֲרֹן אֶל־מֹשֶׁה בִּי אֲדֹנִי אַל־נָא תָשֵׁת עָלֵינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ׃ 12.12. אַל־נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ׃ 12.13. וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ׃ 31.24. וְכִבַּסְתֶּם בִּגְדֵיכֶם בַּיּוֹם הַשְּׁבִיעִי וּטְהַרְתֶּם וְאַחַר תָּבֹאוּ אֶל־הַמַּחֲנֶה׃ 35.9. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 35.11. וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם וְנָס שָׁמָּה רֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.12. וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט׃ 35.13. וְהֶעָרִים אֲשֶׁר תִּתֵּנוּ שֵׁשׁ־עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם׃ 35.14. אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃ 35.15. לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.16. וְאִם־בִּכְלִי בַרְזֶל הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.17. וְאִם בְּאֶבֶן יָד אֲשֶׁר־יָמוּת בָּהּ הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.18. אוֹ בִּכְלִי עֵץ־יָד אֲשֶׁר־יָמוּת בּוֹ הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ 35.19. גֹּאֵל הַדָּם הוּא יָמִית אֶת־הָרֹצֵחַ בְּפִגְעוֹ־בוֹ הוּא יְמִיתֶנּוּ׃ 35.21. אוֹ בְאֵיבָה הִכָּהוּ בְיָדוֹ וַיָּמֹת מוֹת־יוּמַת הַמַּכֶּה רֹצֵחַ הוּא גֹּאֵל הַדָּם יָמִית אֶת־הָרֹצֵחַ בְּפִגְעוֹ־בוֹ׃ 35.22. וְאִם־בְּפֶתַע בְּלֹא־אֵיבָה הֲדָפוֹ אוֹ־הִשְׁלִיךְ עָלָיו כָּל־כְּלִי בְּלֹא צְדִיָּה׃ 35.23. אוֹ בְכָל־אֶבֶן אֲשֶׁר־יָמוּת בָּהּ בְּלֹא רְאוֹת וַיַּפֵּל עָלָיו וַיָּמֹת וְהוּא לֹא־אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ׃ 35.24. וְשָׁפְטוּ הָעֵדָה בֵּין הַמַּכֶּה וּבֵין גֹּאֵל הַדָּם עַל הַמִּשְׁפָּטִים הָאֵלֶּה׃ 35.25. וְהִצִּילוּ הָעֵדָה אֶת־הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל־עִיר מִקְלָטוֹ אֲשֶׁר־נָס שָׁמָּה וְיָשַׁב בָּהּ עַד־מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר־מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ׃ 35.26. וְאִם־יָצֹא יֵצֵא הָרֹצֵחַ אֶת־גְּבוּל עִיר מִקְלָטוֹ אֲשֶׁר יָנוּס שָׁמָּה׃ 35.27. וּמָצָא אֹתוֹ גֹּאֵל הַדָּם מִחוּץ לִגְבוּל עִיר מִקְלָטוֹ וְרָצַח גֹּאֵל הַדָּם אֶת־הָרֹצֵחַ אֵין לוֹ דָּם׃ 35.28. כִּי בְעִיר מִקְלָטוֹ יֵשֵׁב עַד־מוֹת הַכֹּהֵן הַגָּדֹל וְאַחֲרֵי מוֹת הַכֹּהֵן הַגָּדֹל יָשׁוּב הָרֹצֵחַ אֶל־אֶרֶץ אֲחֻזָּתוֹ׃ 35.29. וְהָיוּ אֵלֶּה לָכֶם לְחֻקַּת מִשְׁפָּט לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם׃ 35.33. וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34. וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 5.1. And the LORD spoke unto Moses, saying:" 11.11. And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me?" 11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?" 11.13. Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat." 11.14. I am not able to bear all this people myself alone, because it is too heavy for me." 11.15. And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’" 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." 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." 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." 11.26. But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp." 11.27. And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’" 11.28. And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’" 11.29. And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’" 11.30. And Moses withdrew into the camp, he and the elders of Israel." 12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman." 12.2. And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.—" 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth.—" 12.4. And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out." 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth." 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 12.9. And the anger of the LORD was kindled against them; and He departed." 12.10. And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous." 12.11. And Aaron said unto Moses: ‘Oh my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned." 12.12. Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’" 12.13. And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’" 31.24. And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye may come into the camp.’" 35.9. And the LORD spoke unto Moses, saying:" 35.10. ’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan," 35.11. then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither." 35.12. And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment." 35.13. And as to the cities which ye shall give, there shall be for you six cities of refuge." 35.14. Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge." 35.15. For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither." 35.16. But if he smote him with an instrument of iron, so that he died, he is a murderer; the murderer shall surely be put to death." 35.17. And if he smote him with a stone in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death." 35.18. Or if he smote him with a weapon of wood in the hand, whereby a man may die, and he died, he is a murderer; the murderer shall surely be put to death." 35.19. The avenger of blood shall himself put the murderer to death; when he meeteth him, he shall put him to death." 35.20. And if he thrust him of hatred, or hurled at him any thing, lying in wait, so that he died;" 35.21. or in enmity smote him with his hand, that he died; he that smote him shall surely be put to death: he is a murderer; the avenger of blood shall put the murderer to death when he meeteth him." 35.22. But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait," 35.23. or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;" 35.24. then the congregation shall judge between the smiter and the avenger of blood according to these ordices;" 35.25. and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil." 35.26. But if the manslayer shall at any time go beyond the border of his city of refuge, whither he fleeth;" 35.27. and the avenger of blood find him without the border of his city of refuge, and the avenger of blood slay the manslayer; there shall be no bloodguiltiness for him;" 35.28. because he must remain in his city of refuge until the death of the high priest; but after the death of the high priest the manslayer may return into the land of his possession." 35.29. And these things shall be for a statute of judgment unto you throughout your generations in all your dwellings." 35.30. Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die." 35.33. So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it." 35.34. And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’"
7. Hebrew Bible, Proverbs, 4.27, 7.25 (9th cent. BCE - 3rd cent. BCE)

4.27. אַל־תֵּט־יָמִין וּשְׂמֹאול הָסֵר רַגְלְךָ מֵרָע׃ 7.25. אַל־יֵשְׂטְ אֶל־דְּרָכֶיהָ לִבֶּךָ אַל־תֵּתַע בִּנְתִיבוֹתֶיהָ׃ 4.27. Turn not to the right hand nor to the left; Remove thy foot from evil." 7.25. Let not thy heart decline to her ways, Go not astray in her paths."
8. Hebrew Bible, 1 Kings, 13 (8th cent. BCE - 5th cent. BCE)

9. Hebrew Bible, 1 Samuel, 10 (8th cent. BCE - 5th cent. BCE)

10. Hebrew Bible, 2 Kings, 23 (8th cent. BCE - 5th cent. BCE)

11. Hebrew Bible, 2 Samuel, 9 (8th cent. BCE - 5th cent. BCE)

12. Hebrew Bible, Isaiah, 50.5, 53.9 (8th cent. BCE - 5th cent. BCE)

50.5. אֲדֹנָי יְהוִה פָּתַח־לִי אֹזֶן וְאָנֹכִי לֹא מָרִיתִי אָחוֹר לֹא נְסוּגֹתִי׃ 53.9. וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 50.5. The Lord GOD hath opened mine ear, And I was not rebellious, Neither turned away backward." 53.9. And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’"
13. Hebrew Bible, Jeremiah, 29.23 (8th cent. BCE - 5th cent. BCE)

29.23. יַעַן אֲשֶׁר עָשׂוּ נְבָלָה בְּיִשְׂרָאֵל וַיְנַאֲפוּ אֶת־נְשֵׁי רֵעֵיהֶם וַיְדַבְּרוּ דָבָר בִּשְׁמִי שֶׁקֶר אֲשֶׁר לוֹא צִוִּיתִם וְאָנֹכִי הוידע [הַיּוֹדֵעַ] וָעֵד נְאֻם־יְהוָה׃ 29.23. because they have wrought vile deeds in Israel, and have committed adultery with their neighbours’wives, and have spoken words in My name falsely, which I commanded them not; but I am He that knoweth, and am witness, saith the LORD."
14. Hebrew Bible, Joshua, 2-10 (8th cent. BCE - 5th cent. BCE)

15. Hebrew Bible, Judges, 12, 3-6, 8, 11 (8th cent. BCE - 5th cent. BCE)

16. Hebrew Bible, Ezra, 1.1-1.4, 7.11-7.26 (5th cent. BCE - 4th cent. BCE)

1.1. כְּפוֹרֵי זָהָב שְׁלֹשִׁים כְּפוֹרֵי כֶסֶף מִשְׁנִים אַרְבַּע מֵאוֹת וַעֲשָׂרָה כֵּלִים אֲחֵרִים אָלֶף׃ 1.1. וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה מִפִּי יִרְמְיָה הֵעִיר יְהוָה אֶת־רוּחַ כֹּרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃ 1.2. כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃ 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 7.11. וְזֶה פַּרְשֶׁגֶן הַנִּשְׁתְּוָן אֲשֶׁר נָתַן הַמֶּלֶךְ אַרְתַּחְשַׁסְתְּא לְעֶזְרָא הַכֹּהֵן הַסֹּפֵר סֹפֵר דִּבְרֵי מִצְוֺת־יְהוָה וְחֻקָּיו עַל־יִשְׂרָאֵל׃ 7.12. אַרְתַּחְשַׁסְתְּא מֶלֶךְ מַלְכַיָּא לְעֶזְרָא כָהֲנָא סָפַר דָּתָא דִּי־אֱלָהּ שְׁמַיָּא גְּמִיר וּכְעֶנֶת׃ 7.13. מִנִּי שִׂים טְעֵם דִּי כָל־מִתְנַדַּב בְּמַלְכוּתִי מִן־עַמָּה יִשְׂרָאֵל וְכָהֲנוֹהִי וְלֵוָיֵא לִמְהָךְ לִירוּשְׁלֶם עִמָּךְ יְהָךְ׃ 7.14. כָּל־קֳבֵל דִּי מִן־קֳדָם מַלְכָּא וְשִׁבְעַת יָעֲטֹהִי שְׁלִיחַ לְבַקָּרָא עַל־יְהוּד וְלִירוּשְׁלֶם בְּדָת אֱלָהָךְ דִּי בִידָךְ׃ 7.15. וּלְהֵיבָלָה כְּסַף וּדְהַב דִּי־מַלְכָּא וְיָעֲטוֹהִי הִתְנַדַּבוּ לֶאֱלָהּ יִשְׂרָאֵל דִּי בִירוּשְׁלֶם מִשְׁכְּנֵהּ׃ 7.16. וְכֹל כְּסַף וּדְהַב דִּי תְהַשְׁכַּח בְּכֹל מְדִינַת בָּבֶל עִם הִתְנַדָּבוּת עַמָּא וְכָהֲנַיָּא מִתְנַדְּבִין לְבֵית אֱלָהֲהֹם דִּי בִירוּשְׁלֶם׃ 7.17. כָּל־קֳבֵל דְּנָה אָסְפַּרְנָא תִקְנֵא בְּכַסְפָּא דְנָה תּוֹרִין דִּכְרִין אִמְּרִין וּמִנְחָתְהוֹן וְנִסְכֵּיהוֹן וּתְקָרֵב הִמּוֹ עַל־מַדְבְּחָה דִּי בֵּית אֱלָהֲכֹם דִּי בִירוּשְׁלֶם׃ 7.18. וּמָה דִי עליך [עֲלָךְ] וְעַל־אחיך [אֶחָךְ] יֵיטַב בִּשְׁאָר כַּסְפָּא וְדַהֲבָה לְמֶעְבַּד כִּרְעוּת אֱלָהֲכֹם תַּעַבְדוּן׃ 7.19. וּמָאנַיָּא דִּי־מִתְיַהֲבִין לָךְ לְפָלְחָן בֵּית אֱלָהָךְ הַשְׁלֵם קֳדָם אֱלָהּ יְרוּשְׁלֶם׃ 7.21. וּמִנִּי אֲנָה אַרְתַּחְשַׁסְתְּא מַלְכָּא שִׂים טְעֵם לְכֹל גִּזַּבְרַיָּא דִּי בַּעֲבַר נַהֲרָה דִּי כָל־דִּי יִשְׁאֲלֶנְכוֹן עֶזְרָא כָהֲנָה סָפַר דָּתָא דִּי־אֱלָהּ שְׁמַיָּא אָסְפַּרְנָא יִתְעֲבִד׃ 7.22. עַד־כְּסַף כַּכְּרִין מְאָה וְעַד־חִנְטִין כֹּרִין מְאָה וְעַד־חֲמַר בַּתִּין מְאָה וְעַד־בַּתִּין מְשַׁח מְאָה וּמְלַח דִּי־לָא כְתָב׃ 7.23. כָּל־דִּי מִן־טַעַם אֱלָהּ שְׁמַיָּא יִתְעֲבֵד אַדְרַזְדָּא לְבֵית אֱלָהּ שְׁמַיָּא דִּי־לְמָה לֶהֱוֵא קְצַף עַל־מַלְכוּת מַלְכָּא וּבְנוֹהִי׃ 7.24. וּלְכֹם מְהוֹדְעִין דִּי כָל־כָּהֲנַיָּא וְלֵוָיֵא זַמָּרַיָּא תָרָעַיָּא נְתִינַיָּא וּפָלְחֵי בֵּית אֱלָהָא דְנָה מִנְדָּה בְלוֹ וַהֲלָךְ לָא שַׁלִּיט לְמִרְמֵא עֲלֵיהֹם׃ 7.25. וְאַנְתְּ עֶזְרָא כְּחָכְמַת אֱלָהָךְ דִּי־בִידָךְ מֶנִּי שָׁפְטִין וְדַיָּנִין דִּי־לֶהֱוֺן דאנין [דָּאיְנִין] לְכָל־עַמָּה דִּי בַּעֲבַר נַהֲרָה לְכָל־יָדְעֵי דָּתֵי אֱלָהָךְ וְדִי לָא יָדַע תְּהוֹדְעוּן׃ 7.26. וְכָל־דִּי־לָא לֶהֱוֵא עָבֵד דָּתָא דִי־אֱלָהָךְ וְדָתָא דִּי מַלְכָּא אָסְפַּרְנָא דִּינָה לֶהֱוֵא מִתְעֲבֵד מִנֵּהּ הֵן לְמוֹת הֵן לשרשו [לִשְׁרֹשִׁי] הֵן־לַעֲנָשׁ נִכְסִין וְלֶאֱסוּרִין׃ 1.1. NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:" 1.2. ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah." 1.3. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem." 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’" 7.11. Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even the scribe of the words of the commandments of the LORD, and of His statutes to Israel:" 7.12. ’Artaxerxes, king of kings, unto Ezra the priest, the scribe of the Law of the God of heaven, and so forth. And now" 7.13. I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, that are minded of their own free will to go with thee to Jerusalem, go." 7.14. Forasmuch as thou art sent of the king and his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thy hand;" 7.15. and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem," 7.16. and all the silver and gold that thou shalt find in all the province of Babylon, with the freewill-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem;" 7.17. therefore thou shalt with all diligence buy with this money bullocks, rams, lambs, with their meal-offerings and their drink-offerings, and shalt offer them upon the altar of the house of your God which is in Jerusalem." 7.18. And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God." 7.19. And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem." 7.20. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house." 7.21. And I, even I Artaxerxes the king, do make a decree to all the treasurers that are beyond the River, that whatsoever Ezra the priest, the scribe of the Law of the God of heaven, shall require of you, it be done with all diligence," 7.22. unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much." 7.23. Whatsoever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons?" 7.24. Also we announce to you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, impost, or toll, upon them." 7.25. And thou, Ezra, after the wisdom of thy God that is in thy hand, appoint magistrates and judges, who may judge all the people that are beyond the River, all such as know the laws of thy God; and teach ye him that knoweth them not." 7.26. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.’ ."
17. Anon., 1 Enoch, 6.6-6.11, 7.1-7.2, 81.1, 93.2, 103.2, 106.19 (3rd cent. BCE - 2nd cent. BCE)

6.6. by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn 6.7. and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal 6.8. Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens. 7.1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 7.2. and enchantments, and the cutting of roots, and made them acquainted with plants. And they 81.1. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' 81.1. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:
18. Anon., Jubilees, 6.22, 30.12 (2nd cent. BCE - 2nd cent. BCE)

6.22. And He gave to Noah and his sons a sign that there should not again be a flood on the earth. 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel.
19. Dead Sea Scrolls, Temple Scroll, 0 (2nd cent. BCE - 1st cent. CE)

20. Septuagint, Ecclesiasticus (Siracides), 34.1-34.8 (2nd cent. BCE - 2nd cent. BCE)

34.1. A man of no understanding has vain and false hopes,and dreams give wings to fools. 34.1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness. 34.2. As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams. 34.2. Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor. 34.3. The vision of dreams is this against that,the likeness of a face confronting a face. 34.4. From an unclean thing what will be made clean?And from something false what will be true? 34.5. Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies. 34.6. Unless they are sent from the Most High as a visitation,do not give your mind to them. 34.7. For dreams have deceived many,and those who put their hope in them have failed. 34.8. Without such deceptions the law will be fulfilled,and wisdom is made perfect in truthful lips.
21. Philo of Alexandria, On The Virtues, 175 (1st cent. BCE - 1st cent. CE)

175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it.
22. Josephus Flavius, Jewish Antiquities, 1.25, 3.143, 3.205, 3.218, 3.230, 3.257, 3.259, 4.149, 4.194, 4.197-4.198, 4.302, 4.309-4.310, 20.268 (1st cent. CE - 1st cent. CE)

1.25. However, those that have a mind to know the reasons of every thing, may find here a very curious philosophical theory, which I now indeed shall wave the explication of; but if God afford me time for it, I will set about writing it after I have finished the present work. 1.25. She desired also that he would come and lodge with them, since the approach of the night gave him not time to proceed farther. And producing his precious ornaments for women, he said he desired to trust them to none more safely than to such as she had shown herself to be; and that he believed he might guess at the humanity of her mother and brother, that they would not be displeased, from the virtue he found in her; for he would not be burdensome, but would pay the hire for his entertainment, and spend his own money. 3.143. and above those loaves were put two vials full of frankincense. Now after seven days other loaves were brought in their stead, on the day which is by us called the Sabbath; for we call the seventh day the Sabbath. But for the occasion of this intention of placing loaves here, we will speak to it in another place. 3.205. Now I shall speak of what we do in our sacred offices in my discourse about sacrifices; and therein shall inform men in what cases Moses bid us offer a whole burnt-offering, and in what cases the law permits us to partake of them as of food. And when Moses had sprinkled Aaron’s vestments, himself, and his sons, with the blood of the beasts that were slain, and had purified them with spring waters and ointment, they became God’s priests. 3.218. Now this breastplate, and this sardonyx, left off shining two hundred years before I composed this book, God having been displeased at the transgressions of his laws. of which things we shall further discourse on a fitter opportunity; but I will now go on with my proposed narration. 3.257. The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them. 3.259. 2. He also determined concerning animals; which of them might be used for food, and which they were obliged to abstain from; which matters, when this work shall give me occasion, shall be further explained; and the causes shall be added by which he was moved to allot some of them to be our food, and enjoined us to abstain from others. 4.149. I also own that I sacrificed to those gods to whom you do not think it fit to sacrifice; and I think it right to come at truth by inquiring of many people, and not like one that lives under tyranny, to suffer the whole hope of my life to depend upon one man; nor shall any one find cause to rejoice who declares himself to have more authority over my actions than myself.” 4.194. 3. When he had spoken thus, he gave them the laws and the constitution of government written in a book. Upon which the people fell into tears, and appeared already touched with the sense that they should have a great want of their conductor, because they remembered what a number of dangers he had passed through, and what care he had taken of their preservation: they desponded about what would come upon them after he was dead, and thought they should never have another governor like him; and feared that God would then take less care of them when Moses was gone, who used to intercede for them. 4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein. 4.198. Now part of our constitution will include the laws that belong to our political state. As for those laws which Moses left concerning our common conversation and intercourse one with another, I have reserved that for a discourse concerning our manner of life, and the occasions of those laws; which I propose to myself, with God’s assistance, to write, after I have finished the work I am now upon. 4.302. 44. This was the form of political government which was left us by Moses. Moreover, he had already delivered laws in writing in the fortieth year [after they came out of Egypt], concerning which we will discourse in another book. But now on the following days (for he called them to assemble continually) he delivered blessings to them, and curses upon those that should not live according to the laws, but should transgress the duties that were determined for them to observe. 4.309. 45. On the next day, Moses called the people together, with the women and children, to a congregation, so as the very slaves were present also, that they might engage themselves to the observation of these laws by oath; and that, duly considering the meaning of God in them, they might not, either for favor of their kindred, or out of fear of any one, or indeed for any motive whatsoever, think any thing ought to be preferred to these laws, and so might transgress them. 20.268. I have also an intention to write three books concerning our Jewish opinions about God and his essence, and about our laws; why, according to them, some things are permitted us to do, and others are prohibited.
23. New Testament, 1 Peter, 2.22 (1st cent. CE - 1st cent. CE)

2.22. who did not sin, "neither was deceit found in his mouth.
24. New Testament, 1 Corinthians, 10.6, 10.10 (1st cent. CE - 1st cent. CE)

10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer.
25. New Testament, 2 Corinthians, 9, 8 (1st cent. CE - 1st cent. CE)

26. New Testament, Acts, 2.17, 9.15, 21.11, 21.13, 22.14, 26.17 (1st cent. CE - 2nd cent. CE)

2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. 22.14. He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. 26.17. delivering you from the people, and from the Gentiles, to whom I send you
27. New Testament, Apocalypse, 2.14, 3.4, 7.14, 14.1-14.2 (1st cent. CE - 1st cent. CE)

2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 3.4. Nevertheless you have a few names in Sardis that did not defile their garments. They will walk with me in white, for they are worthy. 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 14.2. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps.
28. New Testament, Jude, 23-24, 3, 8, 14 (1st cent. CE - 1st cent. CE)

29. New Testament, Colossians, 1.22, 2.18 (1st cent. CE - 1st cent. CE)

1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind
30. New Testament, Ephesians, 1.4 (1st cent. CE - 1st cent. CE)

1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
31. New Testament, Romans, 15.25 (1st cent. CE - 1st cent. CE)

15.25. But now, I say, I am going to Jerusalem, serving the saints.
32. New Testament, John, 1.21-1.25, 2.4, 6.14, 7.6, 7.12, 7.27, 7.30-7.31, 7.40-7.42, 7.47, 7.52, 10.20 (1st cent. CE - 1st cent. CE)

1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.22. They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.24. The ones who had been sent were from the Pharisees. 1.25. They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet? 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 7.6. Jesus therefore said to them, "My time has not yet come, but your time is always ready. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 7.27. However we know where this man comes from, but when the Christ comes, no one will know where he comes from. 7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 7.31. But of the multitude, many believed in him. They said, "When the Christ comes, he won't do more signs than those which this man has done, will he? 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet. 7.41. Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee? 7.42. Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was? 7.47. The Pharisees therefore answered them, "You aren't also led astray, are you? 7.52. They answered him, "Are you also from Galilee? Search, and see that no prophet has arisen out of Galilee. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him?
33. New Testament, Luke, 11.16, 11.29-11.30, 23.8 (1st cent. CE - 1st cent. CE)

11.16. Others, testing him, sought from him a sign from heaven. 11.29. When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.30. For even as Jonah became a sign to the Ninevites, so will also the Son of Man be to this generation. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him.
34. New Testament, Mark, 8.11, 13.22 (1st cent. CE - 1st cent. CE)

8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.
35. New Testament, Matthew, 12.38-12.41, 16.1, 16.4, 24.24 (1st cent. CE - 1st cent. CE)

12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 16.4. An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah."He left them, and departed. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect.
36. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

59a. נוח לו לאדם שיבא על ספק אשת איש ואל ילבין פני חבירו ברבים מנ"ל מדדרש רבא דדרש רבא מאי דכתיב (תהלים לה, טו) ובצלעי שמחו ונאספו קרעו ולא דמו אמר דוד לפני הקב"ה רבש"ע גלוי וידוע לפניך שאם היו מקרעים בשרי לא היה דמי שותת לארץ,ולא עוד אלא אפילו בשעה שעוסקין בנגעים ואהלות אומרים לי דוד הבא על אשת איש מיתתו במה ואני אומר להם מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין את פני חבירו ברבים אין לו חלק לעוה"ב,(ואמר) מר זוטרא בר טוביה אמר רב ואמרי לה אמר רב חנא בר ביזנא אמר ר"ש חסידא ואמרי לה א"ר יוחנן משום רשב"י נוח לו לאדם שיפיל עצמו לכבשן האש ואל ילבין פני חבירו ברבים מנ"ל מתמר דכתיב (בראשית לח, כה) היא מוצאת והיא שלחה אל חמיה,אמר רב חננא בריה דרב אידי מאי דכתיב (ויקרא כה, יז) ולא תונו איש את עמיתו עם שאתך בתורה ובמצות אל תונהו אמר רב לעולם יהא אדם זהיר באונאת אשתו שמתוך שדמעתה מצויה אונאתה קרובה,א"ר אלעזר מיום שנחרב בית המקדש ננעלו שערי תפלה שנאמר (איכה ג, ח) גם כי אזעק ואשוע שתם תפלתי ואע"פ ששערי תפלה ננעלו שערי דמעות לא ננעלו שנאמר (תהלים לט, יג) שמעה תפלתי ה' ושועתי האזינה אל דמעתי אל תחרש,ואמר רב כל ההולך בעצת אשתו נופל בגיהנם שנאמר (מלכים א כא, כה) רק לא היה כאחאב וגו' א"ל רב פפא לאביי והא אמרי אינשי איתתך גוצא גחין ותלחוש לה לא קשיא הא במילי דעלמא והא במילי דביתא לישנא אחרינא הא במילי דשמיא והא במילי דעלמא,אמר רב חסדא כל השערים ננעלים חוץ משערי אונאה שנאמר (עמוס ז, ז) הנה ה' נצב על חומת אנך ובידו אנך א"ר אלעזר הכל נפרע בידי שליח חוץ מאונאה שנאמר ובידו אנך,א"ר אבהו ג' אין הפרגוד ננעל בפניהם אונאה וגזל וע"ז אונאה דכתיב ובידו אנך גזל דכתיב (ירמיהו ו, ז) חמס ושוד ישמע בה על פני תמיד ע"ז דכתיב (ישעיהו סה, ג) העם המכעיסים אותי על פני תמיד [וגו'],אמר רב יהודה לעולם יהא אדם זהיר בתבואה בתוך ביתו שאין מריבה מצויה בתוך ביתו של אדם אלא על עסקי תבואה שנאמר (תהלים קמז, יד) השם גבולך שלום חלב חטים ישביעך אמר רב פפא היינו דאמרי אינשי כמשלם שערי מכדא נקיש ואתי תיגרא בביתא,ואמר רב חיננא בר פפא לעולם יהא אדם זהיר בתבואה בתוך ביתו שלא נקראו ישראל דלים אלא על עסקי תבואה שנאמר (שופטים ו, ג) והיה אם זרע ישראל וגו' וכתיב (שופטים ו, ד) ויחנו עליהם וגו' וכתיב (שופטים ו, ו) וידל ישראל מאד מפני מדין,(וא"ר) חלבו לעולם יהא אדם זהיר בכבוד אשתו שאין ברכה מצויה בתוך ביתו של אדם אלא בשביל אשתו שנאמר (בראשית יב, טז) ולאברם הטיב בעבורה והיינו דאמר להו רבא לבני מחוזא אוקירו לנשייכו כי היכי דתתעתרו,תנן התם חתכו חוליות ונתן חול בין חוליא לחוליא ר"א מטהר וחכמים מטמאין 59a. bIt is preferable for a person to engage in intercourse with a womanwhose bmarriedstatus is buncertain and not humiliate another in public.The Gemara asks: bFrom where do wederive this? The Gemara answers: It is bfrom that which Rava interpreted, as Rava interpreted: Whatis the meaning of that bwhich is written: “And when I limped they rejoiced and gathered…they tore and did not cease [ idamu /i]”(Psalms 35:15)? The term “ idamu /i” can also be understood as a reference to blood. Concerning the fasting he undertook to atone for his sin with Bathsheba (see II Samuel, chapters 11–12), bDavid said before the Holy One, Blessed be He: Master of the Universe, it is revealed and known before You that ifmy tormenters bwere to tear my flesh, my blood [ idami /i] would not flow to the ground,due to excessive fasting., bAnd moreover,they torment me to the extent that beven at the timewhen bthey are engagedin the public study of the ihalakhot bof leprous sores and tentsin which there is a corpse, i.e., halakhic matters that have no connection to my sin, bthey say to me: David, one who engages in intercourse with a married woman, his deathis effected bwith whatform of execution? bAnd I say to them: One who engages in intercourse with a married womanbefore witnesses and with forewarning, bhis death is by strangulation, but hestill bhas a share in the World-to-Come. But one who humiliates another in public has no share in the World-to-Come.The transgression of you, who humiliate me, is more severe than my transgression., bAnd Mar Zutra bar Toviyya saysthat bRav says; and some say Rav Ḥana bar Bizna saysthat bRabbi Shimon Ḥasida says; and some say Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: It is more comfortable for a person to cast himself into a fiery furnace,than to bhumiliate another in publicto avoid being cast into the furnace. bFrom where do wederive this? bFrom Tamar,daughter-in-law of Judah. When she was taken out to be burned, she did not reveal that she was pregt with Judah’s child. Rather, she left the decision to him, to avoid humiliating him in public, bas it is written:“And Judah said: Bring her forth, and let her be burnt. bWhen she was brought forth, she sent to her father-in-law,saying: I am pregt by the man to whom these belong. And she said: Examine these, whose are these, the signet, and the cords, and the staff?” (Genesis 38:24–25).,§ bRav Ḥina, son of Rav Idi, says: Whatis the meaning of that bwhich is written: “And you shall not mistreat each man his colleague [ iamito /i]”(Leviticus 25:17)? The word iamitois interpreted as a contraction of iim ito /i, meaning: One who is with him. bWithone who is bwith you inobservance of bTorah and mitzvot, you shall not mistreathim. bRav says: A person must always be careful about mistreatment of his wife. Since her tear is easilyelicited, punishment for bher mistreatment is immediate. /b, bRabbi Elazar says: Since the day the Temple was destroyed the gates of prayer were locked,and prayer is not accepted as it once was, bas it is statedin lament of the Temple’s destruction: b“Though I plead and call out, He shuts out my prayer”(Lamentations 3:8). Yet, bdespitethe fact bthat the gates of prayer were lockedwith the destruction of the Temple, bthe gates of tears were not locked,and one who cries before God may rest assured that his prayers will be answered, bas it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears”(Psalms 39:13)., bAnd Rav says:Nevertheless, banyone who follows the counsel of his wife descends into Gehenna, as it is stated: “But there was none like Ahab,who did give himself over to do that which was evil in the sight of the Lord, whom Jezebel his wife incited” (I Kings 21:25). bRav Pappa said to Abaye: But don’t people saya popular proverb: If byour wife is short, stoop and whisper to herand consult with her? The Gemara answers: This is bnot difficult,as bthisstatement of Rav instructs that one not follow her counsel bin general matters; and thatproverb instructs that one follow her counsel bin household matters.The Gemara presents banother versionof this distinction: bThisstatement of Rav maintains that one should not follow her counsel bin divine matters; and thatproverb maintains that one should follow her counsel bin general matters. /b, bRav Ḥisda says: All the gatesof Heaven are apt to be blocked, except for the gatesof prayer for victims bofverbal bmistreatment, as it is stated: “And behold, the Lord stood upon a wall built with a plumb line, and a plumb line in His hand”(Amos 7:7). God stands with the scales of justice in His hand to determine if one has been subjected to injustice. bRabbi Elazar says:In response to balltransgressions, God bpunishesthe perpetrator bby means of an agent, except for mistreatment [ iona’a /i], as it is stated: “And a plumb line [ ianakh /i] in His hand.”The term for mistreatment and the term for plumb line are spelled in a similar manner, indicating that God Himself inflicts retribution., bRabbi Abbahu says:There are bthreesins bbeforewhose transgressors bthe curtain [ ihapargod /i]between the world and the Divine Presence bis not locked;their sins reach the Divine Presence. They are: Verbal bmistreatment, robbery, and idol worship. Mistreatment, as it is stated: “And a plumb line in His hand”; robbery, as it is stated: “Violence and robbery are heard in her, they are before Me continually”(Jeremiah 6:7); bidol worship, as it is stated: “A people that angers Me before Me continually;that sacrifice in gardens, and burn incense upon bricks” (Isaiah 65:3).,Apropos the topic of how man should approach his household, bRav Yehuda says: A person must always be careful aboutensuring that there is bgrain inside his house, as discord is found in a person’s house only over matters of grain, as it is stated: “He makes your borders peace; He gives you plenty with the finest wheat”(Psalms 147:14). If there is the finest wheat in your house, there will be peace there. bRav Pappa said: Thisis in accordance with the adage bthat people say: When the barley is emptied from the jug, quarrel knocks and enters the house. /b, bAnd Rav Ḥina bar Pappa says: A person must always be careful aboutensuring that there is bgrain inside his house, as the Jewish people were characterized as poor only over matters of grain, as it is stated: “And it was, if Israel sowed,and Midian and the children of the east ascended” (Judges 6:3); band it is written: “And they encamped against themand they destroyed the crops of the land” (Judges 6:4); band it isfurther bwritten: “And Israel was greatly impoverished due to Midian”(Judges 6:6)., bAnd Rabbi Ḥelbo says: A person must always be careful aboutsustaining bthe honor of his wife, as blessing is found in a person’s house only because of his wife, as it is statedin allusion to this: b“And he dealt well with Abram for her sake,and he had sheep and oxen” (Genesis 12:16). bAnd that is what Rava said to the residents of Meḥoza,where he lived: bHonor your wives, so that you will become rich. /b,§ Apropos the topic of verbal mistreatment, bwe learnedin a mishna bthere( iKelim5:10): If bone cutan earthenware oven widthwise binto segments, and placed sand between each and every segment, Rabbi Eliezer deems it ritually pure.Because of the sand, its legal status is not that of a complete vessel, and therefore it is not susceptible to ritual impurity. bAnd the Rabbis deem it ritually impure,as it is functionally a complete oven.
37. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל 15a. bI can engage in intercourse several times without blood.In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. bOr, perhapsa person who can act like bShmuel is not commonand the ihalakhais not concerned with this case. bHe said to them:One like bShmuel is not common, and we are concerned that she may have conceived in a bath.Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? bDidn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize?The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if binitially,when released from the male, bit was shot as an arrow,it can balsofertilize a woman at a later moment.,With regard to the fate of ben Zoma, bthe Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before himto honor him, as he was deep in thought. Rabbi Yehoshua bsaid to him: From wheredo you come band where are you going, ben Zoma,i.e., what is on your mind? bHe said to him:In my thoughts bI was looking uponthe act of Creation, at the gap bbetween the upper waters and the lower waters, as there is onlythe breadth of ba mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters”(Genesis 1:2), blike a dove hovering over its young without touchingthem. bRabbi Yehoshua said to his studentswho had overheard this exchange: bBen Zoma is still outside;he has not yet achieved full understanding of these matters.,The Gemara explains: bNow,this verse: b“And the spirit of God hovered over the face of the waters,” when wasit stated? bOn the first day,whereas bthe divisionof the waters boccurred on the second day, as it is written: “And let it divide the waters from the waters”(Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: bAnd how much,in fact, is the gap between them? bRav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Likethe gap between bthe boards of a bridge. Mar Zutra, and some sayit was bRav Asi, said: Like two robes spread one over the other,with a slight gap in between. bAnd some said: Like two cups placed one upon the other. /b,§ The Gemara stated earlier that iAḥerchopped down the saplings,becoming a heretic. bWith regard to him, the verse states: “Do not let your mouth bring your flesh into guilt”(Ecclesiastes 5:5). The Gemara poses a question: bWhat wasit that led him to heresy? bHe sawthe angel bMitatron, who was granted permission to sit and write the meritsof bIsrael. He said:There is ba traditionthat in the world babove there is no sitting; no competition; noturning one’s bback before Him,i.e., all face the Divine Presence; band no lethargy.Seeing that someone other than God was seated above, bhe said: Perhaps,the Gemara here interjects, bHeaven forbid, there are two authorities,and there is another source of power in control of the world in addition to God. Such thoughts led iAḥerto heresy.,The Gemara relates: bThey removed Mitatronfrom his place in heaven band smote himwith bsixty rods [ ipulsei /i] of fire,so that others would not make mistake that iAḥermade. bThey saidto the angel: bWhat is the reasonthat bwhen you sawElisha ben Avuya byou did not stand before him?Despite this conduct, since Mitatron was personally involved, he bwas granted permission to erase the merits of iAḥer /iand cause him to stumble in any manner. bA Divine Voice went forth saying: “Return, rebellious children”(Jeremiah 3:22), bapart from iAḥer /i. /b,Upon hearing this, Elisha ben Avuya bsaid: Since that man,meaning himself, bhas been banished from that world, let him go out and enjoy this world. iAḥerwent astray. He wentand bfound a prostituteand bsolicited herfor intercourse. bShe said to him: Andare byou not Elisha ben Avuya?Shall a person of your stature perform such an act? bHe uprooted a radish from a patchof radishes bon Shabbat and gave it to her,to demonstrate that he no longer observed the Torah. The prostitute bsaid: He is otherthan he was. He is not the same Elisha ben Avuya, he is iAḥer /i, other.,The Gemara relates: iAḥerasked Rabbi Meira question, bafter he had gone astray. He said to him: What isthe meaning of that bwhich is written: “God has made even the one as well as the other”(Ecclesiastes 7:14)? Rabbi Meir bsaid to him: Everything that the Holy One, Blessed be He, created, He createda similar creation bcorresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b, iAḥer bsaid to him: Rabbi Akiva, your teacher, did not say so, butexplained the verse as follows: Everything has its opposite: bHe created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and everyperson bhas two portions, one in the Garden of Eden and one in Gehenna.If he bmeritsit, by becoming brighteous, he takes his portion and the portion of hiswicked bcolleague in the Garden of Eden;if he is found bculpableby becoming bwicked, he takes his portion and the portion of his colleague in Gehenna. /b, bRav Mesharshiyya said: What is the versefrom which it is derived? bWith regard to the righteous, it is stated: “Therefore in their land they shall possess double”(Isaiah 61:7); whereas bwith regard to the wicked, it is stated: “And destroy them with double destruction”(Jeremiah 17:18); therefore, each receives a double portion.,iAḥerasked Rabbi Meiranother question, again bafter he had gone astray. What isthe meaning of that bwhich is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold”(Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. bHe said to him:This is referring to bwords of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. iAḥer bsaid to him: Rabbi Akiva, your teacher, did not say so, buttaught as follows: bJust as golden vessels and glass vessels have a remedy even when they have broken,as they can be melted down and made into new vessels, bso too a Torah scholar, although he has transgressed, has a remedy.Rabbi Meir bsaid to him:If so, byou too, returnfrom your ways. bHe said to him: I have already heardthe following declaration bbehind thedividing bcurtain,which conceals God from the world: b“Return, rebellious children,”(Jeremiah 3:22) bapart from iAḥer /i. /b,The Gemara cites a related story: bThe Sages taught: There was once an incident involving iAḥer /i, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him.After a while, iAḥer bsaid to him: Meir, turn back, for I have already estimatedand measured baccording to the steps of my horsethat bthe Shabbat boundary ends here,and you may therefore venture no further. Rabbi Meir bsaid to him: You, too, returnto the correct path. bHe said to him: But have I not already told youthat bI have already heard behind thedividing bcurtain: “Return, rebellious children,” apart from iAḥer /i? /b,Nevertheless, Rabbi Meir btook hold of himand bbrought him to the study hall. iAḥer bsaid to a child,by way of divination: bRecite your versethat you studied today bto me. He recitedthe following verse bto him: “There is no peace, said the Lord, concerning the wicked”(Isaiah 48:22). bHe brought him to another study hall. iAḥer bsaid to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me”(Jeremiah 2:22). bHe brought him to another study hall. iAḥer bsaid to /b


Subjects of this text:

subject book bibliographic info
2 chronicles, in literary history of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 142
aaron Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
abimelech Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
acts of the apostles Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56, 135
agency Jacobus, de Hemmer Gudme, and Guillaume, Studies on Magic and Divination in the Biblical World (2013) 80, 123
akiva, r Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 200
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
apocrypha and pseudepigrapha of hebrew bible, rewritten scriptures Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 171
apocrypha and pseudepigrapha of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 171
aristocracy, josephus on Flatto, The Crown and the Courts (2021) 95
arithmology, five Cover, Philo of Alexandria: On the Change of Names (2023) 197
baraita de-melekhet ha-mishkan Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
blood Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 62
bockmuehl, markus Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 39
book of the covenant, deuteronomistic re-use of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 190
butchery Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 62
carcass Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 62
colossians, letter to Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
covenant code Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121, 142, 352
cutmark Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 62
cyril of jerusalem, apocrypha and pseudepigrapha of hebrew bible and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 171
cyrus (ii) Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 97
dead sea scrolls, josephus on Flatto, The Crown and the Courts (2021) 93, 94, 95
dead sea scrolls Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
deuteronomic code Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121, 127, 142, 190, 201, 352
deuteronomistic history Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 127
deuteronomy, and urdeuteronomium DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 57
deuteronomy, book of the covenant from exodus, re-use of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 190
deuteronomy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
discourses of divine law, in biblical literature Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 39
divine law, in biblical israel Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 39
egypt, egyptian Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
elisha ben avuya (aher) Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56, 135
esra/ezra Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 97
evil Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
exegesis, inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 142, 190
exercises, student Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 136, 137, 138
exodus from egypt Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
ezra/esra Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 97
from cave Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
gods Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
h (holiness code)' "779.0_120.0@hammurabi's code" Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120
h (holiness code) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 121, 142
halakhah, midrash, halakhic Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
hebrew bible/old testament, inner-biblical interpretation in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 142, 190
hebrew bible Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 406
high priest Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 425
historiography, of inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 190
holiness code (h) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121, 142, 352
horst, friedrich Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 39
identity Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 59, 62
idol Jacobus, de Hemmer Gudme, and Guillaume, Studies on Magic and Divination in the Biblical World (2013) 79
idolatry, political, sins of Flatto, The Crown and the Courts (2021) 94, 95
idolatry, political Flatto, The Crown and the Courts (2021) 93, 94, 95
inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 142, 190
interpretation, biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
jacob Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
jerusalem, vs. sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
jerusalem, zion Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
jerusalem Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
jesus, as prophet like moses DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 305
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
jesus miracles, signs Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
jonah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
joseph (the patriarch) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
josephus, biblical exegesis shaped by a legal-political philosophy Flatto, The Crown and the Courts (2021) 93, 94, 95
josephus, commentary on contemporary events Flatto, The Crown and the Courts (2021) 95
josephus, deuteronomy Flatto, The Crown and the Courts (2021) 93, 94, 95
josephus, ingalilee Flatto, The Crown and the Courts (2021) 95
josephus, legal-political philosophy Flatto, The Crown and the Courts (2021) 93, 94, 95
josephus, zimris complaint Flatto, The Crown and the Courts (2021) 93
josiah Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 97
jubilees, as rewritten scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 171
judah Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 97
jude, letter of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
kashrut Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 59, 62
kingship, josephus on Flatto, The Crown and the Courts (2021) 95
knowledge Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
lamb Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212, 406
law/law Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
law Cover, Philo of Alexandria: On the Change of Names (2023) 197
legal texts of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121, 142
literacy, ideal of universal literacy Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 137
literary history of hebrew bible, chronicles Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 142
literary history of hebrew bible, covenant code Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121, 142, 352
literary history of hebrew bible, deuteronomistic history Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 127
literary history of hebrew bible, genres and text types, development of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121
literary history of hebrew bible, h (holiness code) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121, 142
literary history of hebrew bible, inner-biblical interpretation Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 142
literary history of hebrew bible, legal texts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121, 142
literary history of hebrew bible, major literary complexes Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 127, 142
literary history of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 120, 121, 127, 142
logos theology, at qumran DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 202
logos theology, royal messianism DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 305
luke, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
magician Jacobus, de Hemmer Gudme, and Guillaume, Studies on Magic and Divination in the Biblical World (2013) 78
marks of scripture, memorization, indicators of Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 136, 137
marriage Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 200
mekhilta de-milluim Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
mekhilta of r. ishmael on exodus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
memory techniques Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 137
messiah, gods anointed, messiahship, messianic, false messiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
midrash, halakhic Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 406
miriam Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
mishnah, midrash, relationship to Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
mishnah and tosefta, relationship to Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
moses, as lawgiver in hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 121
moses, qumran Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212, 406; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
natural law, in the bible Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 39
nineveh Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
novak, david Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 39
oracle Jacobus, de Hemmer Gudme, and Guillaume, Studies on Magic and Divination in the Biblical World (2013) 78
oral-written, overlap Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 138
passover Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
patriarchs Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 406
paul Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
pentateuch (torah), inner-biblical interpretation of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 142
pentateuchal instructions for using pentateuchal texts, persian empire, official temple law in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 352
persian empire. see under specific rulers, official temple law in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 352
pharisees, torah-sages, pharisaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
philo, acceptance of singular status of the pentateuch Flatto, The Crown and the Courts (2021) 218
pig, bones Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 59
political and legal uses of hebrew scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 352
polity Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212, 406
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212, 406; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
presence vs. absence Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 59
prophecy, and charisma DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 47
prophecy, and prophetic conflict DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 47
prophecy, criteria for DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 51, 202, 305
prophecy, eschatological return of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 202
prophecy, relation to priesthood DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 202
prophecy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
prophet, prophecy, prophetic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
prophet Jacobus, de Hemmer Gudme, and Guillaume, Studies on Magic and Divination in the Biblical World (2013) 77, 78, 79, 80, 81, 82, 83; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
prophetic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
prophets, gods messengers, false prophets Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
prophets Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212, 406
pseudepigraphic attribution Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 406
purity Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 59
qumran, deuteronomy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
qumran, moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
qumran/qumran community Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 406
rabba Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 200
rabbinic exegesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 190, 201
rationales, for the law Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 39
reason, as grounding biblical divine law' Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 39
resurrection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 135
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56, 135
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
revelation of baruch, rewritten scriptures Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 171
revision, textual Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 137, 138
rule of law, josephus on Flatto, The Crown and the Courts (2021) 93, 95
sacred place Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
samaria Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 97
scripture DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 305
shimon b. gamliel, r Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 200
sifra on leviticus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
sifre deuteronomy Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
sifre numbers Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
sifre zutta on numbers Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 201
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212, 406
sinai, qumran literature Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
sinai, relativization of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
sinaitic covenant Flatto, The Crown and the Courts (2021) 218
sirach Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
spirit Jacobus, de Hemmer Gudme, and Guillaume, Studies on Magic and Divination in the Biblical World (2013) 100
stoicism/stoics Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
suffering Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
synagogue, wilderness tradition Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
synagogue, zion/jerusalem Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
taboo Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 59, 62
tarfon, r Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 200
temple Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
temple scroll Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 171
testament genre Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 136, 137, 138
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
tora/torah Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 97
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 212; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
tradition Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24
tribulation Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
two powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
tʿbh Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 425
vision Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 24; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
wilderness Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 79
wisdom Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 135
wisdom literature, distinctive function in education Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 136, 137, 138
zooarchaeology Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 59, 62