Tiresias: The Ancient Mediterranean Religions Source Database

6278

Hebrew Bible, Deuteronomy, 28

nan And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it.,then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.,Cursed shalt thou be in the city, and cursed shalt thou be in the field.,Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.,And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish.,And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth.,Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it.,But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.,And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.,The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.,All thy trees and the fruit of thy land shall the locust possess.,so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.,And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee.,The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish.,The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head.,The LORD will open unto thee His good treasure the heaven to give the rain of thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow.,And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.,These are the words of the covenant which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which He made with them in Horeb.,And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.,The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me.,Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity.,The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower.,And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.,Blessed shalt thou be in the city, and blessed shalt thou be in the field.,The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;,and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.,Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand.,and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. .,And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.,The LORD will smite thee with madness, and with blindness, and with astonishment of heart.,And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away.,a nation of fierce countenance, that shall not regard the person of the old, nor show favour to the young.,And all the peoples of the earth shall see that the name of the LORD is called upon thee; and they shall be afraid of thee.,Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them.,Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off.,In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.,And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul.,And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever;,Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee.,Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.,The LORD will establish thee for a holy people unto Himself, as He hath sworn unto thee; if thou shalt keep the commandments of the LORD thy God, and walk in His ways.,The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth.,Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.,The LORD will command the blessing with thee in thy barns, and in all that thou puttest thy hand unto; and He will bless thee in the land which the LORD thy God giveth thee.,And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee.,Cursed shall be thy basket and thy kneading-trough.,because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;,The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:,The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed.,The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.,so that thou shalt be mad for the sight of thine eyes which thou shalt see.,He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail.,And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.,The LORD will cause thine enemies that rise up against thee to be smitten before thee; they shall come out against thee one way, and shall flee before thee seven ways.,Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.,Blessed shall be thy basket and thy kneading-trough.,And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.,And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.,And the LORD will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them;,The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.,therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.,Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.,The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remnant of his children whom he hath remaining;,Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle, the increase of thy kine, and the young of thy flock.,The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;,And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.,And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.,If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;,And the LORD will make thee over-abundant for good, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, in the land which the LORD swore unto thy fathers to give thee.

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

64 results
1. Septuagint, 2 Esdras, 18.1-18.8 (10th cent. BCE - 2nd cent. BCE)
2. Septuagint, Baruch, 2.21-2.25 (10th cent. BCE - 2nd cent. BCE)
3. Septuagint, Tobit, 3.4, 13.2-13.6 (10th cent. BCE - 2nd cent. BCE) 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you?
4. Hebrew Bible, Deuteronomy, 1, 1.3, 1.5, 2, 3, 4, 4.2, 4.25, 4.26, 4.30, 4.44-28.68, 4.46, 5, 5.1, 6, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 7, 8, 9, 10, 11, 11.8, 11.26, 11.27, 11.28, 11.29, 11.30, 12, 12.6, 12.11, 12.17, 13, 13.1, 14, 15, 16, 17, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 18, 19, 20, 21, 22, 23, 23.15, 24, 25, 26, 26.5, 26.6, 26.7, 26.8, 26.9, 27, 27.11, 27.12, 27.13, 27.14, 27.15, 27.16, 27.17, 27.18, 27.19, 27.20, 27.21, 27.22, 27.23, 27.24, 27.25, 27.26, 28.7, 28.9, 28.13, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.24, 28.25, 28.26, 28.27, 28.28, 28.29, 28.33, 28.35, 28.38, 28.39, 28.40, 28.41, 28.42, 28.44, 28.45, 28.48, 28.51, 28.58, 28.61, 28.62, 28.64, 28.65, 28.66, 28.69, 29, 29.18, 29.19, 29.20, 29.22, 29.23, 29.24, 29.28, 30, 30.1, 30.2, 30.3, 30.4, 30.5, 30.12, 30.13, 30.14, 30.15, 30.16, 30.19, 30.20, 31, 31.17, 31.29, 32, 33, 34 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, Exodus, 32.7-32.11, 33.2-33.3, 34.6-34.7 (9th cent. BCE - 3rd cent. BCE) 32.7. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃ 32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃ 32.11. וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃ 33.2. וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹא־יִרְאַנִי הָאָדָם וָחָי׃ 33.2. וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת־הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי׃ 33.3. אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה פֶּן־אֲכֶלְךָ בַּדָּרֶךְ׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 32.7. And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly;" 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’" 32.9. And the LORD said unto Moses: ‘I have seen this people, and, behold, it is a stiffnecked people." 32.10. Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’" 32.11. And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?" 33.2. and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite—" 33.3. unto a land flowing with milk and honey; for I will not go up in the midst of thee; for thou art a stiffnecked people; lest I consume thee in the way.’" 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’"
6. Hebrew Bible, Genesis, 1.1-2.3, 2, 2.17, 2.22, 2.23, 2.24, 3.5, 3.22, 6.5, 6.6, 6.7, 12.6, 14.19, 18.23, 26.9 (9th cent. BCE - 3rd cent. BCE)
7. Hebrew Bible, Hosea, 3.4-3.5, 4.10, 6.2, 9.3 (9th cent. BCE - 3rd cent. BCE) 3.4. כִּי יָמִים רַבִּים יֵשְׁבוּ בְּנֵי יִשְׂרָאֵל אֵין מֶלֶךְ וְאֵין שָׂר וְאֵין זֶבַח וְאֵין מַצֵּבָה וְאֵין אֵפוֹד וּתְרָפִים׃ 3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ 6.2. יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו׃ 9.3. לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃ 3.4. For the children of Israel shall sit solitary many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim;" 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." 4.10. And they shall eat, and not have enough, They shall commit harlotry, and shall not increase; Because they have left off to take heed to the LORD." 6.2. After two days will He revive us, On the third day He will raise us up, that we may live in His presence." 9.3. They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria."
8. Hebrew Bible, Job, 2.7, 38.7 (9th cent. BCE - 3rd cent. BCE) 2.7. וַיֵּצֵא הַשָּׂטָן מֵאֵת פְּנֵי יְהוָה וַיַּךְ אֶת־אִיּוֹב בִּשְׁחִין רָע מִכַּף רַגְלוֹ עד [וְעַד] קָדְקֳדוֹ׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 2.7. So Satan went forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot even unto his crown." 38.7. When the morning stars sang together, And all the sons of God shouted for joy?"
9. Hebrew Bible, Jonah, 1.5 (9th cent. BCE - 3rd cent. BCE) 1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep."
10. Hebrew Bible, Leviticus, 18.18, 18.24-18.30, 21.14, 26.3-26.4, 26.6-26.9, 26.11-26.39, 26.41-26.42, 26.44-26.46 (9th cent. BCE - 3rd cent. BCE) 18.18. וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃ 18.24. אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃ 18.25. וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃ 18.26. וּשְׁמַרְתֶּם אַתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי וְלֹא תַעֲשׂוּ מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 18.27. כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃ 18.28. וְלֹא־תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת־הַגּוֹי אֲשֶׁר לִפְנֵיכֶם׃ 18.29. כִּי כָּל־אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם׃ 21.14. אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זֹנָה אֶת־אֵלֶּה לֹא יִקָּח כִּי אִם־בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה׃ 26.3. אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם׃ 26.3. וְהִשְׁמַדְתִּי אֶת־בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת־חַמָּנֵיכֶם וְנָתַתִּי אֶת־פִּגְרֵיכֶם עַל־פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם׃ 26.4. וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ׃ 26.4. וְהִתְוַדּוּ אֶת־עֲוֺנָם וְאֶת־עֲוֺן אֲבֹתָם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בִי וְאַף אֲשֶׁר־הָלְכוּ עִמִּי בְּקֶרִי׃ 26.6. וְנָתַתִּי שָׁלוֹם בָּאָרֶץ וּשְׁכַבְתֶּם וְאֵין מַחֲרִיד וְהִשְׁבַּתִּי חַיָּה רָעָה מִן־הָאָרֶץ וְחֶרֶב לֹא־תַעֲבֹר בְּאַרְצְכֶם׃ 26.7. וּרְדַפְתֶּם אֶת־אֹיְבֵיכֶם וְנָפְלוּ לִפְנֵיכֶם לֶחָרֶב 26.8. וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב׃ 26.9. וּפָנִיתִי אֲלֵיכֶם וְהִפְרֵיתִי אֶתְכֶם וְהִרְבֵּיתִי אֶתְכֶם וַהֲקִימֹתִי אֶת־בְּרִיתִי אִתְּכֶם׃ 26.11. וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ 26.12. וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃ 26.13. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃ 26.14. וְאִם־לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה׃ 26.15. וְאִם־בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת־מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת־כָּל־מִצְוֺתַי לְהַפְרְכֶם אֶת־בְּרִיתִי׃ 26.16. אַף־אֲנִי אֶעֱשֶׂה־זֹּאת לָכֶם וְהִפְקַדְתִּי עֲלֵיכֶם בֶּהָלָה אֶת־הַשַּׁחֶפֶת וְאֶת־הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם וַאֲכָלֻהוּ אֹיְבֵיכֶם׃ 26.17. וְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם וְרָדוּ בָכֶם שֹׂנְאֵיכֶם וְנַסְתֶּם וְאֵין־רֹדֵף אֶתְכֶם׃ 26.18. וְאִם־עַד־אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל־חַטֹּאתֵיכֶם׃ 26.19. וְשָׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָׁה׃ 26.21. וְאִם־תֵּלְכוּ עִמִּי קֶרִי וְלֹא תֹאבוּ לִשְׁמֹעַ לִי וְיָסַפְתִּי עֲלֵיכֶם מַכָּה שֶׁבַע כְּחַטֹּאתֵיכֶם׃ 26.22. וְהִשְׁלַחְתִּי בָכֶם אֶת־חַיַּת הַשָּׂדֶה וְשִׁכְּלָה אֶתְכֶם וְהִכְרִיתָה אֶת־בְּהֶמְתְּכֶם וְהִמְעִיטָה אֶתְכֶם וְנָשַׁמּוּ דַּרְכֵיכֶם׃ 26.23. וְאִם־בְּאֵלֶּה לֹא תִוָּסְרוּ לִי וַהֲלַכְתֶּם עִמִּי קֶרִי׃ 26.24. וְהָלַכְתִּי אַף־אֲנִי עִמָּכֶם בְּקֶרִי וְהִכֵּיתִי אֶתְכֶם גַּם־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם׃ 26.25. וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם־בְּרִית וְנֶאֱסַפְתֶּם אֶל־עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם וְנִתַּתֶּם בְּיַד־אוֹיֵב׃ 26.26. בְּשִׁבְרִי לָכֶם מַטֵּה־לֶחֶם וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ׃ 26.27. וְאִם־בְּזֹאת לֹא תִשְׁמְעוּ לִי וַהֲלַכְתֶּם עִמִּי בְּקֶרִי׃ 26.28. וְהָלַכְתִּי עִמָּכֶם בַּחֲמַת־קֶרִי וְיִסַּרְתִּי אֶתְכֶם אַף־אָנִי שֶׁבַע עַל־חַטֹּאתֵיכֶם׃ 26.29. וַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶם תֹּאכֵלוּ׃ 26.31. וְנָתַתִּי אֶת־עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת־מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם׃ 26.32. וַהֲשִׁמֹּתִי אֲנִי אֶת־הָאָרֶץ וְשָׁמְמוּ עָלֶיהָ אֹיְבֵיכֶם הַיֹּשְׁבִים בָּהּ׃ 26.33. וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה׃ 26.34. אָז תִּרְצֶה הָאָרֶץ אֶת־שַׁבְּתֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת־שַׁבְּתֹתֶיהָ׃ 26.35. כָּל־יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא־שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ׃ 26.36. וְהַנִּשְׁאָרִים בָּכֶם וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָם בְּאַרְצֹת אֹיְבֵיהֶם וְרָדַף אֹתָם קוֹל עָלֶה נִדָּף וְנָסוּ מְנֻסַת־חֶרֶב וְנָפְלוּ וְאֵין רֹדֵף׃ 26.37. וְכָשְׁלוּ אִישׁ־בְּאָחִיו כְּמִפְּנֵי־חֶרֶב וְרֹדֵף אָיִן וְלֹא־תִהְיֶה לָכֶם תְּקוּמָה לִפְנֵי אֹיְבֵיכֶם׃ 26.38. וַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם׃ 26.39. וְהַנִּשְׁאָרִים בָּכֶם יִמַּקּוּ בַּעֲוֺנָם בְּאַרְצֹת אֹיְבֵיכֶם וְאַף בַּעֲוֺנֹת אֲבֹתָם אִתָּם יִמָּקּוּ׃ 26.41. אַף־אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אֹיְבֵיהֶם אוֹ־אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָז יִרְצוּ אֶת־עֲוֺנָם׃ 26.42. וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃ 26.44. וְאַף־גַּם־זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא־מְאַסְתִּים וְלֹא־גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם׃ 26.45. וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ 18.18. And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime." 18.24. Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you." 18.25. And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants." 18.26. Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—" 18.27. for all these abominations have the men of the land done, that were before you, and the land is defiled—" 18.28. that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you." 18.29. For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people." 18.30. Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God." 21.14. A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife." 26.3. If ye walk in My statutes, and keep My commandments, and do them;" 26.4. then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit." 26.6. And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land." 26.7. And ye shall chase your enemies, and they shall fall before you by the sword." 26.8. And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword." 26.9. And I will have respect unto you, and make you fruitful, and multiply you; and will establish My covet with you." 26.11. And I will set My tabernacle among you, and My soul shall not abhor you." 26.12. And I will walk among you, and will be your God, and ye shall be My people." 26.13. I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright." 26.14. But if ye will not hearken unto Me, and will not do all these commandments;" 26.15. and if ye shall reject My statutes, and if your soul abhor Mine ordices, so that ye will not do all My commandments, but break My covet;" 26.16. I also will do this unto you: I will appoint terror over you, even consumption and fever, that shall make the eyes to fail, and the soul to languish; and ye shall sow your seed in vain, for your enemies shall eat it." 26.17. And I will set My face against you, and ye shall be smitten before your enemies; they that hate you shall rule over you; and ye shall flee when none pursueth you." 26.18. And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins." 26.19. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass." 26.20. And your strength shall be spent in vain; for your land shall not yield her produce, neither shall the trees of the land yield their fruit." 26.21. And if ye walk contrary unto Me, and will not hearken unto Me; I will bring seven times more plagues upon you according to your sins." 26.22. And I will send the beast of the field among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your ways shall become desolate." 26.23. And if in spite of these things ye will not be corrected unto Me, but will walk contrary unto Me;" 26.24. then will I also walk contrary unto you; and I will smite you, even I, seven times for your sins." 26.25. And I will bring a sword upon you, that shall execute the vengeance of the covet; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy." 26.26. When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight; and ye shall eat, and not be satisfied." 26.27. And if ye will not for all this hearken unto Me, but walk contrary unto Me;" 26.28. then I will walk contrary unto you in fury; and I also will chastise you seven times for your sins." 26.29. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. 26.30. And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you." 26.31. And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours." 26.32. And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it." 26.33. And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste." 26.34. Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’land; even then shall the land rest, and repay her sabbaths." 26.35. As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it." 26.36. And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth." 26.37. And they shall stumble one upon another, as it were before the sword, when none pursueth; and ye shall have no power to stand before your enemies." 26.38. And ye shall perish among the nations, and the land of your enemies shall eat you up." 26.39. And they that are left of you shall pine away in their iniquity in your enemies’lands; and also in the iniquities of their fathers shall they pine away with them." 26.41. I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity;" 26.42. then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land." 26.44. And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covet with them; for I am the LORD their God." 26.45. But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD." 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses."
11. Hebrew Bible, Malachi, 1.14, 2.2, 3.8-3.9 (9th cent. BCE - 3rd cent. BCE) 1.14. וְאָרוּר נוֹכֵל וְיֵשׁ בְּעֶדְרוֹ זָכָר וְנֹדֵר וְזֹבֵחַ מָשְׁחָת לַאדֹנָי כִּי מֶלֶךְ גָּדוֹל אָנִי אָמַר יְהוָה צְבָאוֹת וּשְׁמִי נוֹרָא בַגּוֹיִם׃ 2.2. אִם־לֹא תִשְׁמְעוּ וְאִם־לֹא תָשִׂימוּ עַל־לֵב לָתֵת כָּבוֹד לִשְׁמִי אָמַר יְהוָה צְבָאוֹת וְשִׁלַּחְתִּי בָכֶם אֶת־הַמְּאֵרָה וְאָרוֹתִי אֶת־בִּרְכוֹתֵיכֶם וְגַם אָרוֹתִיהָ כִּי אֵינְכֶם שָׂמִים עַל־לֵב׃ 3.8. הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה׃ 3.9. בַּמְּאֵרָה אַתֶּם נֵאָרִים וְאֹתִי אַתֶּם קֹבְעִים הַגּוֹי כֻּלּוֹ׃ 1.14. But cursed be he that dealeth craftily, Whereas he hath in his flock a male, And voweth, and sacrificeth unto the Lord a blemished thing; For I am a great King, Saith the LORD of hosts, And My name is feared among the nations." 2.2. If ye will not hearken, and if ye will not lay it to heart, To give glory unto My name, Saith the LORD of hosts, Then will I send the curse upon you, And I will curse your blessings; Yea, I curse them, Because ye do not lay it to heart." 3.8. Will a man rob God? Yet ye rob Me. But ye say: ‘Wherein have we robbed Thee?’ In tithes and heave-offerings." 3.9. Ye are cursed with the curse, Yet ye rob Me, Even this whole nation."
12. Hebrew Bible, Nahum, 1.14 (9th cent. BCE - 3rd cent. BCE) 1.14. וְצִוָּה עָלֶיךָ יְהוָה לֹא־יִזָּרַע מִשִּׁמְךָ עוֹד מִבֵּית אֱלֹהֶיךָ אַכְרִית פֶּסֶל וּמַסֵּכָה אָשִׂים קִבְרֶךָ כִּי קַלּוֹתָ׃ 1.14. And the LORD hath given commandment concerning thee, That no more of thy name be sown; Out of the house of thy god will I cut off The graven image and the molten image; I will make thy grave; for thou art become worthless."
13. Hebrew Bible, Numbers, 6.24-6.26 (9th cent. BCE - 3rd cent. BCE) 6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 6.24. The LORD bless thee, and keep thee;" 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace."
14. Hebrew Bible, Proverbs, 3.3, 6.21 (9th cent. BCE - 3rd cent. BCE) 3.3. אַל־תרוב [תָּרִיב] עִם־אָדָם חִנָּם אִם־לֹא גְמָלְךָ רָעָה׃ 3.3. חֶסֶד וֶאֱמֶת אַל־יַעַזְבֻךָ קָשְׁרֵם עַל־גַּרְגְּרוֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃ 6.21. קָשְׁרֵם עַל־לִבְּךָ תָמִיד עָנְדֵם עַל־גַּרְגְּרֹתֶךָ׃ 3.3. Let not kindness and truth forsake thee; Bind them about thy neck, write them upon the table of thy heart;" 6.21. Bind them continually upon thy heart, Tie them about thy neck."
15. Hebrew Bible, Psalms, 9.6, 33.15, 34.14, 34.18, 68.31, 78.6, 91.15, 103.19-103.22, 147.3 (9th cent. BCE - 3rd cent. BCE) 9.6. גָּעַרְתָּ גוֹיִם אִבַּדְתָּ רָשָׁע שְׁמָם מָחִיתָ לְעוֹלָם וָעֶד׃ 33.15. הַיֹּצֵר יַחַד לִבָּם הַמֵּבִין אֶל־כָּל־מַעֲשֵׂיהֶם׃ 34.14. נְצֹר לְשׁוֹנְךָ מֵרָע וּשְׂפָתֶיךָ מִדַּבֵּר מִרְמָה׃ 34.18. צָעֲקוּ וַיהוָה שָׁמֵעַ וּמִכָּל־צָרוֹתָם הִצִּילָם׃ 68.31. גְּעַר חַיַּת קָנֶה עֲדַת אַבִּירִים בְּעֶגְלֵי עַמִּים מִתְרַפֵּס בְּרַצֵּי־כָסֶף בִּזַּר עַמִּים קְרָבוֹת יֶחְפָּצוּ׃ 78.6. לְמַעַן יֵדְעוּ דּוֹר אַחֲרוֹן בָּנִים יִוָּלֵדוּ יָקֻמוּ וִיסַפְּרוּ לִבְנֵיהֶם׃ 78.6. וַיִּטֹּשׁ מִשְׁכַּן שִׁלוֹ אֹהֶל שִׁכֵּן בָּאָדָם׃ 91.15. יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃ 103.19. יְהוָה בַּשָּׁמַיִם הֵכִין כִּסְאוֹ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה׃ 103.21. בָּרֲכוּ יְהוָה כָּל־צְבָאָיו מְשָׁרְתָיו עֹשֵׂי רְצוֹנוֹ׃ 103.22. בָּרֲכוּ יְהוָה כָּל־מַעֲשָׂיו בְּכָל־מְקֹמוֹת מֶמְשַׁלְתּוֹ בָּרֲכִי נַפְשִׁי אֶת־יְהוָה׃ 147.3. הָרֹפֵא לִשְׁבוּרֵי לֵב וּמְחַבֵּשׁ לְעַצְּבוֹתָם׃ 9.6. Thou hast rebuked the nations, Thou hast destroyed the wicked, Thou hast blotted out their name for ever and ever." 33.15. He that fashioneth the hearts of them all, That considereth all their doings." 34.14. Keep thy tongue from evil, And thy lips from speaking guile." 34.18. They cried, and the LORD heard, And delivered them out of all their troubles." 68.31. Rebuke the wild beast of the reeds, The multitude of the bulls, with the calves of the peoples, Every one submitting himself with pieces of silver; He hath scattered the peoples that delight in war!" 78.6. That the generation to come might know them, even the children that should be born; Who should arise and tell them to their children," 91.15. He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour." 103.19. The LORD hath established His throne in the heavens; And His kingdom ruleth over all." 103.20. Bless the LORD, ye angels of His, Ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word." 103.21. Bless the LORD, all ye His hosts; Ye ministers of His, that do His pleasure." 103.22. Bless the LORD, all ye His works, In all places of His dominion; Bless the LORD, O my soul." 147.3. Who healeth the broken in heart, And bindeth up their wounds."
16. Hebrew Bible, 1 Kings, 2.45, 8.23-8.61 (8th cent. BCE - 5th cent. BCE) 2.45. וְהַמֶּלֶךְ שְׁלֹמֹה בָּרוּךְ וְכִסֵּא דָוִד יִהְיֶה נָכוֹן לִפְנֵי יְהוָה עַד־עוֹלָם׃ 8.23. וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֵין־כָּמוֹךָ אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת שֹׁמֵר הַבְּרִית וְהַחֶסֶד לַעֲבָדֶיךָ הַהֹלְכִים לְפָנֶיךָ בְּכָל־לִבָּם׃ 8.24. אֲשֶׁר שָׁמַרְתָּ לְעַבְדְּךָ דָּוִד אָבִי אֵת אֲשֶׁר־דִּבַּרְתָּ לוֹ וַתְּדַבֵּר בְּפִיךָ וּבְיָדְךָ מִלֵּאתָ כַּיּוֹם הַזֶּה׃ 8.25. וְעַתָּה יְהוָה אֱלֹהֵי יִשְׂרָאֵל שְׁמֹר לְעַבְדְּךָ דָוִד אָבִי אֵת אֲשֶׁר דִּבַּרְתָּ לּוֹ לֵאמֹר לֹא־יִכָּרֵת לְךָ אִישׁ מִלְּפָנַי יֹשֵׁב עַל־כִּסֵּא יִשְׂרָאֵל רַק אִם־יִשְׁמְרוּ בָנֶיךָ אֶת־דַּרְכָּם לָלֶכֶת לְפָנַי כַּאֲשֶׁר הָלַכְתָּ לְפָנָי׃ 8.26. וְעַתָּה אֱלֹהֵי יִשְׂרָאֵל יֵאָמֶן נָא דבריך [דְּבָרְךָ] אֲשֶׁר דִּבַּרְתָּ לְעַבְדְּךָ דָּוִד אָבִי׃ 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.28. וּפָנִיתָ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּחִנָּתוֹ יְהוָה אֱלֹהָי לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה אֲשֶׁר עַבְדְּךָ מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם׃ 8.29. לִהְיוֹת עֵינֶךָ פְתֻחוֹת אֶל־הַבַּיִת הַזֶּה לַיְלָה וָיוֹם אֶל־הַמָּקוֹם אֲשֶׁר אָמַרְתָּ יִהְיֶה שְׁמִי שָׁם לִשְׁמֹעַ אֶל־הַתְּפִלָּה אֲשֶׁר יִתְפַּלֵּל עַבְדְּךָ אֶל־הַמָּקוֹם הַזֶּה׃ 8.31. אֵת אֲשֶׁר יֶחֱטָא אִישׁ לְרֵעֵהוּ וְנָשָׁא־בוֹ אָלָה לְהַאֲלֹתוֹ וּבָא אָלָה לִפְנֵי מִזְבַּחֲךָ בַּבַּיִת הַזֶּה׃ 8.32. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ לְהַרְשִׁיעַ רָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ וּלְהַצְדִּיק צַדִּיק לָתֶת לוֹ כְּצִדְקָתוֹ׃ 8.33. בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃ 8.34. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁבֹתָם אֶל־הָאֲדָמָה אֲשֶׁר נָתַתָּ לַאֲבוֹתָם׃ 8.35. בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃ 8.36. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃ 8.37. רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃ 8.38. כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃ 8.39. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְסָלַחְתָּ וְעָשִׂיתָ וְנָתַתָּ לָאִישׁ כְּכָל־דְּרָכָיו אֲשֶׁר תֵּדַע אֶת־לְבָבוֹ כִּי־אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת־לְבַב כָּל־בְּנֵי הָאָדָם׃ 8.41. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃ 8.42. כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃ 8.43. אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.44. כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃ 8.45. וְשָׁמַעְתָּ הַשָּׁמַיִם אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.46. כִּי יֶחֶטְאוּ־לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא וְאָנַפְתָּ בָם וּנְתַתָּם לִפְנֵי אוֹיֵב וְשָׁבוּם שֹׁבֵיהֶם אֶל־אֶרֶץ הָאוֹיֵב רְחוֹקָה אוֹ קְרוֹבָה׃ 8.47. וְהֵשִׁיבוּ אֶל־לִבָּם בָּאָרֶץ אֲשֶׁר נִשְׁבּוּ־שָׁם וְשָׁבוּ וְהִתְחַנְּנוּ אֵלֶיךָ בְּאֶרֶץ שֹׁבֵיהֶם לֵאמֹר חָטָאנוּ וְהֶעֱוִינוּ רָשָׁעְנוּ׃ 8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ 8.49. וְשָׁמַעְתָּ הַשָּׁמַיִם מְכוֹן שִׁבְתְּךָ אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.51. כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃ 8.52. לִהְיוֹת עֵינֶיךָ פְתֻחוֹת אֶל־תְּחִנַּת עַבְדְּךָ וְאֶל־תְּחִנַּת עַמְּךָ יִשְׂרָאֵל לִשְׁמֹעַ אֲלֵיהֶם בְּכֹל קָרְאָם אֵלֶיךָ׃ 8.53. כִּי־אַתָּה הִבְדַּלְתָּם לְךָ לְנַחֲלָה מִכֹּל עַמֵּי הָאָרֶץ כַּאֲשֶׁר דִּבַּרְתָּ בְּיַד מֹשֶׁה עַבְדֶּךָ בְּהוֹצִיאֲךָ אֶת־אֲבֹתֵינוּ מִמִּצְרַיִם אֲדֹנָי יְהוִה׃ 8.54. וַיְהִי כְּכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל אֶל־יְהוָה אֵת כָּל־הַתְּפִלָּה וְהַתְּחִנָּה הַזֹּאת קָם מִלִּפְנֵי מִזְבַּח יְהוָה מִכְּרֹעַ עַל־בִּרְכָּיו וְכַפָּיו פְּרֻשׂוֹת הַשָּׁמָיִם׃ 8.55. וַיַּעְמֹד וַיְבָרֶךְ אֵת כָּל־קְהַל יִשְׂרָאֵל קוֹל גָּדוֹל לֵאמֹר׃ 8.56. בָּרוּךְ יְהוָה אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל כְּכֹל אֲשֶׁר דִּבֵּר לֹא־נָפַל דָּבָר אֶחָד מִכֹּל דְּבָרוֹ הַטּוֹב אֲשֶׁר דִּבֶּר בְּיַד מֹשֶׁה עַבְדּוֹ׃ 8.57. יְהִי יְהוָה אֱלֹהֵינוּ עִמָּנוּ כַּאֲשֶׁר הָיָה עִם־אֲבֹתֵינוּ אַל־יַעַזְבֵנוּ וְאַל־יִטְּשֵׁנוּ׃ 8.58. לְהַטּוֹת לְבָבֵנוּ אֵלָיו לָלֶכֶת בְּכָל־דְּרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקָּיו וּמִשְׁפָּטָיו אֲשֶׁר צִוָּה אֶת־אֲבֹתֵינוּ׃ 8.59. וְיִהְיוּ דְבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּנְתִּי לִפְנֵי יְהוָה קְרֹבִים אֶל־יְהוָה אֱלֹהֵינוּ יוֹמָם וָלָיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר־יוֹם בְּיוֹמוֹ׃ 8.61. וְהָיָה לְבַבְכֶם שָׁלֵם עִם יְהוָה אֱלֹהֵינוּ לָלֶכֶת בְּחֻקָּיו וְלִשְׁמֹר מִצְוֺתָיו כַּיּוֹם הַזֶּה׃ 2.45. But king Solomon shall be blessed, and the throne of David shall be established before the LORD for ever.’" 8.23. and he said: ‘O LORD, the God of Israel, there is no God like Thee, in heaven above, or on earth beneath; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;" 8.24. who hast kept with Thy servant David my father that which Thou didst promise him; yea, Thou spokest with Thy mouth, and hast fulfilled it with Thy hand, as it is this day." 8.25. Now therefore, O LORD, the God of Israel, keep with Thy servant David my father that which Thou hast promised him saying: There shall not fail thee a man in My sight to sit on the throne of Israel, if only thy children take heed to their way, to walk before Me as thou hast walked before Me." 8.26. Now therefore, O God of Israel, let Thy word, I pray Thee, be verified, which Thou didst speak unto Thy servant David my father." 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!" 8.28. Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee this day;" 8.29. that Thine eyes may be open toward this house night and day, even toward the place whereof Thou hast said: My name shall be there; to hearken unto the prayer which Thy servant shall pray toward this place." 8.30. And hearken Thou to the supplication of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou in heaven Thy dwelling-place; and when Thou hearest, forgive." 8.31. If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;" 8.32. then hear Thou in heaven, and do, and judge Thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness." 8.33. When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;" 8.34. then hear Thou in heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest unto their fathers." 8.35. When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;" 8.36. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance." 8.37. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;" 8.38. what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;" 8.39. then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of all the children of men—" 8.40. that they may fear Thee all the days that they live in the land which Thou gavest unto our fathers." 8.41. Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—" 8.42. for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;" 8.43. hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built." 8.44. If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;" 8.45. then hear Thou in heaven their prayer and their supplication, and maintain their cause." 8.46. If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near;" 8.47. yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;" 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;" 8.49. then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause;" 8.50. and forgive Thy people who have sinned against Thee, and all their transgressions wherein they have transgressed against Thee; and give them compassion before those who carried them captive, that they may have compassion on them;" 8.51. for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;" 8.52. that Thine eyes may be open unto the supplication of Thy servant, and unto the supplication of Thy people Israel, to hearken unto them whensoever they cry unto Thee." 8.53. For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’" 8.54. And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread forth toward heaven." 8.55. And he stood, and blessed all the congregation of Israel with a loud voice, saying:" 8.56. ’Blessed be the LORD, that hath given rest unto His people Israel, according to all that He promised; there hath not failed one word of all His good promise, which He promised by the hand of Moses His servant." 8.57. The LORD our God be with us, as He was with our fathers; let Him not leave us, nor forsake us;" 8.58. that He may incline our hearts unto Him, to walk in all His ways, and to keep His commandments, and His statutes, and His ordices, which He commanded our fathers." 8.59. And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that He maintain the cause of His servant, and the cause of His people Israel, as every day shall require;" 8.60. that all the peoples of the earth may know that the LORD, He is God; there is none else." 8.61. Let your heart therefore be whole with the LORD our God, to walk in His statutes, and to keep His commandments, as at this day.’"
17. Hebrew Bible, 1 Samuel, 25.32 (8th cent. BCE - 5th cent. BCE) 25.32. וַיֹּאמֶר דָּוִד לַאֲבִיגַל בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר שְׁלָחֵךְ הַיּוֹם הַזֶּה לִקְרָאתִי׃ 25.32. And David said to Avigayil, Blessed be the Lord God of Yisra᾽el, who sent thee this day to meet me:"
18. Hebrew Bible, 2 Kings, 23.2-23.3 (8th cent. BCE - 5th cent. BCE) 23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet."
19. Hebrew Bible, Habakkuk, 1.8 (8th cent. BCE - 6th cent. BCE) 1.8. וְקַלּוּ מִנְּמֵרִים סוּסָיו וְחַדּוּ מִזְּאֵבֵי עֶרֶב וּפָשׁוּ פָּרָשָׁיו וּפָרָשָׁיו מֵרָחוֹק יָבֹאוּ יָעֻפוּ כְּנֶשֶׁר חָשׁ לֶאֱכוֹל׃ 1.8. Their horses also are swifter than leopards, And are more fierce than the wolves of the desert; And their horsemen spread themselves; Yea, their horsemen come from far, They fly as a vulture that hasteth to devour."
20. Hebrew Bible, Isaiah, 3.9-3.12, 57.15, 62.12 (8th cent. BCE - 5th cent. BCE) 3.9. הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם וְחַטָּאתָם כִּסְדֹם הִגִּידוּ לֹא כִחֵדוּ אוֹי לְנַפְשָׁם כִּי־גָמְלוּ לָהֶם רָעָה׃ 3.11. אוֹי לְרָשָׁע רָע כִּי־גְמוּל יָדָיו יֵעָשֶׂה לּוֹ׃ 3.12. עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ׃ 57.15. כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃ 62.12. וְקָרְאוּ לָהֶם עַם־הַקֹּדֶשׁ גְּאוּלֵי יְהוָה וְלָךְ יִקָּרֵא דְרוּשָׁה עִיר לֹא נֶעֱזָבָה׃ 3.9. The show of their countece doth witness against them; And they declare their sin as Sodom, they hide it not. Woe unto their soul! For they have wrought evil unto themselves." 3.10. Say ye of the righteous, that it shall be well with him; For they shall eat the fruit of their doings." 3.11. Woe unto the wicked! it shall be ill with him; For the work of his hands shall be done to him." 3.12. As for My people, a babe is their master, And women rule over them. O My people, they that lead thee cause thee to err, And destroy the way of thy paths." 57.15. For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones." 62.12. And they shall call them The holy people, The redeemed of the LORD; And thou shalt be called Sought out, A city not forsaken."
21. Hebrew Bible, Jeremiah, 17.7, 24.7, 27.9-27.10, 31.33-31.34, 32.38-32.40, 38.33-38.34 (8th cent. BCE - 5th cent. BCE) 17.7. בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיהוָה וְהָיָה יְהוָה מִבְטַחוֹ׃ 24.7. וְנָתַתִּי לָהֶם לֵב לָדַעַת אֹתִי כִּי אֲנִי יְהוָה וְהָיוּ־לִי לְעָם וְאָנֹכִי אֶהְיֶה לָהֶם לֵאלֹהִים כִּי־יָשֻׁבוּ אֵלַי בְּכָל־לִבָּם׃ 27.9. וְאַתֶּם אַל־תִּשְׁמְעוּ אֶל־נְבִיאֵיכֶם וְאֶל־קֹסְמֵיכֶם וְאֶל חֲלֹמֹתֵיכֶם וְאֶל־עֹנְנֵיכֶם וְאֶל־כַּשָּׁפֵיכֶם אֲשֶׁר־הֵם אֹמְרִים אֲלֵיכֶם לֵאמֹר לֹא תַעַבְדוּ אֶת־מֶלֶךְ בָּבֶל׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 32.38. וְהָיוּ לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃ 32.39. וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃ 17.7. Blessed is the man that trusteth in the LORD, And whose trust the LORD is." 24.7. And I will give them a heart to know Me, that I am the LORD; and they shall be My people, and I will be their God; for they shall return unto Me with their whole heart." 27.9. But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying: Ye shall not serve the king of Babylon;" 27.10. for they prophesy a lie unto you, to remove you far from your land; and that I should drive you out and ye should perish." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." 32.38. and they shall be My people, and I will be their God;" 32.39. and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them;" 32.40. and I will make an everlasting covet with them, that I will not turn away from them, to do them good; and I will put My fear in their hearts, that they shall not depart from Me."
22. Hebrew Bible, Joshua, 8.30-8.35 (8th cent. BCE - 5th cent. BCE) 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.32. וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.34. וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ 8.30. Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal," 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.32. And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel." 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel." 8.34. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them."
23. Hebrew Bible, Lamentations, 5.3-5.5, 5.7, 5.9-5.13, 5.16-5.22 (8th cent. BCE - 5th cent. BCE) 5.3. יְתוֹמִים הָיִינוּ אין [וְאֵין] אָב אִמֹּתֵינוּ כְּאַלְמָנוֹת׃ 5.4. מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ עֵצֵינוּ בִּמְחִיר יָבֹאוּ׃ 5.5. עַל צַוָּארֵנוּ נִרְדָּפְנוּ יָגַעְנוּ לא [וְלֹא] הוּנַח לָנוּ׃ 5.7. אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃ 5.9. בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ מִפְּנֵי חֶרֶב הַמִּדְבָּר׃ 5.11. נָשִׁים בְּצִיּוֹן עִנּוּ בְּתֻלֹת בְּעָרֵי יְהוּדָה׃ 5.12. שָׂרִים בְּיָדָם נִתְלוּ פְּנֵי זְקֵנִים לֹא נֶהְדָּרוּ׃ 5.13. בַּחוּרִים טְחוֹן נָשָׂאוּ וּנְעָרִים בָּעֵץ כָּשָׁלוּ׃ 5.16. נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃ 5.17. עַל־זֶה הָיָה דָוֶה לִבֵּנוּ עַל־אֵלֶּה חָשְׁכוּ עֵינֵינוּ׃ 5.18. עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃ 5.19. אַתָּה יְהוָה לְעוֹלָם תֵּשֵׁב כִּסְאֲךָ לְדֹר וָדוֹר׃ 5.21. הֲשִׁיבֵנוּ יְהוָה אֵלֶיךָ ונשוב [וְנָשׁוּבָה] חַדֵּשׁ יָמֵינוּ כְּקֶדֶם׃ 5.22. כִּי אִם־מָאֹס מְאַסְתָּנוּ קָצַפְתָּ עָלֵינוּ עַד־מְאֹד׃ br small[השיבנו יהוה אליך ונשובה חדש ימינו כקדם] /small 5.3. We are become orphans and fatherless, Our mothers are as widows." 5.4. We have drunk our water for money; Our wood cometh to us for price." 5.5. To our very necks we are pursued; We labour, and have no rest." 5.7. Our fathers have sinned, and are not; And we have borne their iniquities." 5.9. We get our bread with the peril of our lives Because of the sword of the wilderness." 5.10. Our skin is hot like an oven Because of the burning heat of famine." 5.11. They have ravished the women in Zion, The maidens in the cities of Judah." 5.12. Princes are hanged up by their hand; The faces of elders are not honoured." 5.13. The young men have borne the mill, And the children have stumbled under the wood." 5.16. The crown is fallen from our head; Woe unto us! for we have sinned." 5.17. For this our heart is faint, For these things our eyes are dim;" 5.18. For the mountain of Zion, which is desolate, The foxes walk upon it." 5.19. Thou, O LORD, art enthroned for ever, Thy throne is from generation to generation." 5.20. Wherefore dost Thou forget us for ever, And forsake us so long time?" 5.21. Turn Thou us unto Thee, O LORD, and we shall be turned; Renew our days as of old." 5.22. Thou canst not have utterly rejected us, And be exceeding wroth against us! br small[Turn us unto Thee, O Lord, and we shall be turned; Renew our days as of old.] /small"
24. Hesiod, Works And Days, 226-229, 238-243, 225 (8th cent. BCE - 7th cent. BCE) 225. Perses – heed justice and shun haughtiness;
25. Hesiod, Theogony, 504-506, 503 (8th cent. BCE - 7th cent. BCE) 503. With Hermes, too, she helps increase men’s stocks –
26. Homer, Iliad, 18.478-18.607 (8th cent. BCE - 7th cent. BCE) 18.478. /and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim 18.479. /and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim 18.480. /threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full 18.481. /threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full 18.482. /threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full 18.483. /threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full 18.484. /threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full 18.485. /and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.486. /and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.487. /and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.488. /and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.489. /and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.490. /Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.491. /Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.492. /Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.493. /Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.494. /Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.495. /flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all 18.496. /flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all 18.497. /flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all 18.498. /flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all 18.499. /flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all 18.500. /declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle 18.501. /declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle 18.502. /declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle 18.503. /declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle 18.504. /declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle 18.505. /holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.506. /holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.507. /holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.508. /holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.509. /holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.510. /gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding 18.511. /gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding 18.512. /gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding 18.513. /gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding 18.514. /gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding 18.515. /as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.516. /as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.517. /as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.518. /as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.519. /as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.520. /But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.521. /But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.522. /But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.523. /But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.524. /But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.525. /And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.526. /And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.527. /And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.528. /And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.529. /And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. But the liers-in-wait, when they saw these coming on, rushed forth against them and speedily cut off the herds of cattle and fair flocks of white-fleeced sheep, and slew the herdsmen withal. 18.530. /But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.531. /But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.532. /But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.533. /But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.534. /But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.535. /And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.536. /And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.537. /And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.538. /And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.539. /And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.540. /and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field 18.541. /and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field 18.542. /and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field 18.543. /and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field 18.544. /and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field 18.545. /then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.546. /then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.547. /then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.548. /then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.549. /then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.550. /Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.551. /Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.552. /Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.553. /Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.554. /Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.555. /boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.556. /boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.557. /boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.558. /boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.559. /boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.560. /sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.561. /sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.562. /sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.563. /sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.564. /sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. Therein he set also a vineyard heavily laden with clusters, a vineyard fair and wrought of gold; black were the grapes, and the vines were set up throughout on silver poles. And around it he drave a trench of cyanus, and about that a fence of tin; 18.565. /and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre 18.566. /and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre 18.567. /and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre 18.568. /and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre 18.569. /and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre 18.570. /and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin 18.571. /and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin 18.572. /and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin 18.573. /and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin 18.574. /and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin 18.575. /and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.576. /and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.577. /and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.578. /and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.579. /and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.580. /were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.581. /were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.582. /were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.583. /were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.584. /were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.585. /Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.586. /Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.587. /Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.588. /Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.589. /Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.590. /Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.591. /Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.592. /Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.593. /Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.594. /Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.595. /of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.596. /of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.597. /of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.598. /of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.599. /of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.600. /exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.601. /exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.602. /exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.603. /exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.604. /exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.605. /and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy 18.606. /and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy 18.607. /and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy
27. Hebrew Bible, Ezekiel, 34.24-34.25, 36.26 (6th cent. BCE - 5th cent. BCE) 34.24. וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃ 34.25. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם וְהִשְׁבַּתִּי חַיָּה־רָעָה מִן־הָאָרֶץ וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח וְיָשְׁנוּ בַּיְּעָרִים׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 34.24. And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken." 34.25. And I will make with them a covet of peace, and will cause evil beasts to cease out of the land; and they shall dwell safely in the wilderness, and sleep in the woods." 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh."
28. Hebrew Bible, Haggai, 1.9, 2.19 (6th cent. BCE - 5th cent. BCE) 1.9. פָּנֹה אֶל־הַרְבֵּה וְהִנֵּה לִמְעָט וַהֲבֵאתֶם הַבַּיִת וְנָפַחְתִּי בוֹ יַעַן מֶה נְאֻם יְהוָה צְבָאוֹת יַעַן בֵּיתִי אֲשֶׁר־הוּא חָרֵב וְאַתֶּם רָצִים אִישׁ לְבֵיתוֹ׃ 2.19. הַעוֹד הַזֶּרַע בַּמְּגוּרָה וְעַד־הַגֶּפֶן וְהַתְּאֵנָה וְהָרִמּוֹן וְעֵץ הַזַּיִת לֹא נָשָׂא מִן־הַיּוֹם הַזֶּה אֲבָרֵךְ׃ 1.9. Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of My house that lieth waste, while ye run every man for his own house." 2.19. is the seed yet in the barn? yea, the vine, and the fig-tree, and the pomegranate, and the olive-tree hath not brought forth—from this day will I bless you.’ ."
29. Hebrew Bible, 2 Chronicles, 5.12-5.13, 7.6, 15.12 (5th cent. BCE - 3rd cent. BCE) 5.12. וְהַלְוִיִּם הַמְשֹׁרֲרִים לְכֻלָּם לְאָסָף לְהֵימָן לִידֻתוּן וְלִבְנֵיהֶם וְלַאֲחֵיהֶם מְלֻבָּשִׁים בּוּץ בִּמְצִלְתַּיִם וּבִנְבָלִים וְכִנֹּרוֹת עֹמְדִים מִזְרָח לַמִּזְבֵּחַ וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מחצררים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃ 5.13. וַיְהִי כְאֶחָד למחצצרים [לַמְחַצְּרִים] וְלַמְשֹׁרֲרִים לְהַשְׁמִיעַ קוֹל־אֶחָד לְהַלֵּל וּלְהֹדוֹת לַיהוָה וּכְהָרִים קוֹל בַּחֲצֹצְרוֹת וּבִמְצִלְתַּיִם וּבִכְלֵי הַשִּׁיר וּבְהַלֵּל לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ וְהַבַּיִת מָלֵא עָנָן בֵּית יְהוָה׃ 7.6. וְהַכֹּהֲנִים עַל־מִשְׁמְרוֹתָם עֹמְדִים וְהַלְוִיִּם בִּכְלֵי־שִׁיר יְהוָה אֲשֶׁר עָשָׂה דָּוִיד הַמֶּלֶךְ לְהֹדוֹת לַיהוָה כִּי־לְעוֹלָם חַסְדּוֹ בְּהַלֵּל דָּוִיד בְּיָדָם וְהַכֹּהֲנִים מחצצרים [מַחְצְרִים] נֶגְדָּם וְכָל־יִשְׂרָאֵל עֹמְדִים׃ 15.12. וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃ 5.12. also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets—" 5.13. it came even to pass, when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD: ‘for He is good, for His mercy endureth for ever’; that then the house was filled with a cloud, even the house of the LORD," 7.6. And the priests stood, according to their offices; the Levites also with instruments of music of the LORD, which David the king had made, to give thanks unto the LORD, for His mercy endureth for ever, with the praises of David by their hand; and the priests sounded trumpets over against them; and all Israel stood." 15.12. And they entered into the covet to seek the LORD, the God of their fathers, with all their heart and with all their soul;"
30. Hebrew Bible, Nehemiah, 8.1-8.8 (5th cent. BCE - 4th cent. BCE) 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel." 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month." 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law." 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam." 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground." 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place." 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading."
31. Hebrew Bible, Zechariah, 3.2, 5.2-5.3, 8.9-8.13 (5th cent. BCE - 4th cent. BCE) 3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ 5.2. וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה אָרְכָּהּ עֶשְׂרִים בָּאַמָּה וְרָחְבָּהּ עֶשֶׂר בָּאַמָּה׃ 5.3. וַיֹּאמֶר אֵלַי זֹאת הָאָלָה הַיּוֹצֵאת עַל־פְּנֵי כָל־הָאָרֶץ כִּי כָל־הַגֹּנֵב מִזֶּה כָּמוֹהָ נִקָּה וְכָל־הַנִּשְׁבָּע מִזֶּה כָּמוֹהָ נִקָּה׃ 8.9. כֹּה־אָמַר יְהוָה צְבָאוֹת תֶּחֱזַקְנָה יְדֵיכֶם הַשֹּׁמְעִים בַּיָּמִים הָאֵלֶּה אֵת הַדְּבָרִים הָאֵלֶּה מִפִּי הַנְּבִיאִים אֲשֶׁר בְּיוֹם יֻסַּד בֵּית־יְהוָה צְבָאוֹת הַהֵיכָל לְהִבָּנוֹת׃ 8.11. וְעַתָּה לֹא כַיָּמִים הָרִאשֹׁנִים אֲנִי לִשְׁאֵרִית הָעָם הַזֶּה נְאֻם יְהוָה צְבָאוֹת׃ 8.12. כִּי־זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהָאָרֶץ תִּתֵּן אֶת־יְבוּלָהּ וְהַשָּׁמַיִם יִתְּנוּ טַלָּם וְהִנְחַלְתִּי אֶת־שְׁאֵרִית הָעָם הַזֶּה אֶת־כָּל־אֵלֶּה׃ 8.13. וְהָיָה כַּאֲשֶׁר הֱיִיתֶם קְלָלָה בַּגּוֹיִם בֵּית יְהוּדָה וּבֵית יִשְׂרָאֵל כֵּן אוֹשִׁיעַ אֶתְכֶם וִהְיִיתֶם בְּרָכָה אַל־תִּירָאוּ תֶּחֱזַקְנָה יְדֵיכֶם׃ 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’" 5.2. And he said unto me: ‘What seest thou?’ And I answered: ‘I see a flying scroll; the length thereof is twenty cubits, and the breadth thereof ten cubits.’" 5.3. Then said he unto me: ‘This is the curse that goeth forth over the face of the whole land; for every one that stealeth shall be swept away on the one side like it; and every one that sweareth shall be swept away on the other side like it." 8.9. Thus saith the LORD of hosts: Let your hands be strong, ye that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of the LORD of hosts was laid, even the temple, that it might be built." 8.10. For before those days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the adversary; for I set all men every one against his neighbour." 8.11. But now I will not be unto the remt of this people as in the former days, saith the LORD of hosts." 8.12. For as the seed of peace, the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remt of this people to inherit all these things." 8.13. And it shall come to pass that, as ye were a curse among the nations, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing; fear not, but let your hands be strong."
32. Septuagint, Tobit, 3.4, 13.2-13.6 (4th cent. BCE - 2nd cent. BCE) 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you?
33. Anon., 1 Enoch, 7.3, 7.4, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 86.1, 87.3, 90.21, 92.1, 92.2, 92.3, 92.4, 92.5, 93.11-94.5, 94.5, 94.8, 94.11, 95.2, 95.3, 95.7, 96.1, 96.2, 96.4, 96.5, 96.6, 96.7, 96.8, 97.1, 97.3, 97.7, 97.8, 97.9, 97.10, 98.4, 98.6, 98.10, 98.12, 98.15, 99.3, 99.6, 99.8, 99.9, 99.10, 99.13, 100.3, 100.4, 100.7, 100.8, 100.9, 101.7, 101.9, 102.3, 102.5, 102.6, 102.9, 103.1, 103.2, 103.3, 103.4, 103.5, 103.6, 103.7, 103.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104.1, 104.2, 104.3, 104.4, 104.5, 104.6, 104.7, 108.11, 108.12, 108.13, 108.14 (3rd cent. BCE - 2nd cent. BCE) 100.3. And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.
34. Anon., Jubilees, 1.1, 6.10-6.11, 6.17-6.19, 7.22-7.25, 14.18, 14.20, 15.1, 16.13-16.14, 22.1, 22.15, 22.30 (2nd cent. BCE - 2nd cent. BCE) 1.1. THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount." br) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 6.10. But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. 6.11. At the hand of every man, at the hand of every (beast), shall I require the blood of man. 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 6.19. And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually. 7.22. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew 7.24. and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 7.25. For owing to these three things came the flood upon the earth, namely 14.18. And the nation also to whom they will be in bondage shall I judge, and after that they will come forth thence with much substance. 14.20. But in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full. 15.1. And in the fifth year of the fourth week of this jubilee, in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain harvest. 16.13. And, behold, it was commanded and engraven concerning all his seed, on the heavenly tables, to remove them and root them out, and to execute judgment upon them like the judgment of Sodom, and to leave no seed of the man on earth on the day of condemnation. 16.14. And in this month Abraham moved from Hebron, and departed and dwelt between Kadesh and Shur in the mountains of Gerar. 22.1. And it came to pass in the first week in the forty-fourth jubilee, in the second year, that is, the year in which Abraham died, that Isaac and Ishmael came from the Well of the Oath to celebrate the feast of weeks--that is, the feast of the first-fruits of the harvest--to Abraham, their father 22.15. And he drew near and kissed him, and he said: "Blessed be my son Jacob And all the sons of God Most High, unto all the ages: May God give unto thee a seed of righteousness; And some of thy sons may He sanctify in the midst of the whole earth; 22.30. (e) And there will be no remembrance of them on the earth; (c) For they will descend into Sheol
35. Dead Sea Scrolls, 4Q491, 0 (2nd cent. BCE - 1st cent. CE)
36. Dead Sea Scrolls, 4Q491, 0 (2nd cent. BCE - 1st cent. CE)
37. Dead Sea Scrolls, Community Rule, 1.15, 1.16, 1.18, 1.19, 1.20, 1.21, 1.22, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 3.13-4.26 (2nd cent. BCE - 1st cent. CE)
38. Dead Sea Scrolls, Sd (Olim Sb), 4 (2nd cent. BCE - 1st cent. CE)
39. Dead Sea Scrolls, Temple Scroll, 56.21, 57.18, 58.17, 59.16-59.21 (2nd cent. BCE - 1st cent. CE)
40. Hebrew Bible, Daniel, 12.3 (2nd cent. BCE - 2nd cent. BCE) 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
41. Septuagint, 1 Maccabees, 14.41-14.43, 14.47 (2nd cent. BCE - 2nd cent. BCE) 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise 14.42. and that he should be governor over them and that he should take charge of the sanctuary and appoint men over its tasks and over the country and the weapons and the strongholds, and that he should take charge of the sanctuary 14.43. and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold. 14.47. So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all.
42. Septuagint, Ecclesiasticus (Siracides), 3.8 (2nd cent. BCE - 2nd cent. BCE) 3.8. Honor your father by word and deed,that a blessing from him may come upon you.
43. Septuagint, Judith, 9.11 (2nd cent. BCE - 0th cent. CE) 9.11. For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope.
44. Anon., 2 Baruch, 51.5-51.12 (1st cent. CE - 2nd cent. CE)
45. Anon., The Life of Adam And Eve, 9.3, 10.1, 28.3 (1st cent. CE - 5th cent. CE)
46. Josephus Flavius, Jewish Antiquities, 1.10, 3.84, 4.194, 4.196-4.307, 4.309-4.310, 4.320, 4.327-4.331, 6.36, 6.84, 6.268 (1st cent. CE - 1st cent. CE) 3.84. whereupon he called together the people to a congregation, in order to their hearing what God would say to them: and when they were gathered together, he stood on an eminence whence they might all hear him, and said, “God has received me graciously, O Hebrews, as he has formerly done; and has suggested a happy method of living for you, and an order of political government, and is now present in the camp: 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. 4.196. 4. Accordingly, I shall now first describe this form of government which was agreeable to the dignity and virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us; 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. 4.199. 5. When you have possessed yourselves of the land of Canaan, and have leisure to enjoy the good things of it, and when you have afterward determined to build cities, if you will do what is pleasing to God, you will have a secure state of happiness. 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 4.202. 6. He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be buried in an ignominious and obscure manner. 4.203. 7. Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city where the temple shall be, and this three times in a year, that they may give thanks to God for his former benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a friendly correspondence with one another by such meetings and feastings together 4.204. for it is a good thing for those that are of the same stock, and under the same institution of laws, not to be unacquainted with each other; which acquaintance will be maintained by thus conversing together, and by seeing and talking with one another, and so renewing the memorials of this union; for if they do not thus converse together continually, they will appear like mere strangers to one another. 4.205. 8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor. 4.206. 9. You are not to offer sacrifices out of the hire of a woman who is a harlot for the Deity is not pleased with any thing that arises from such abuses of nature; of which sort none can be worse than this prostitution of the body. In like manner no one may take the price of the covering of a bitch, either of one that is used in hunting, or in keeping of sheep, and thence sacrifice to God. 4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 4.208. 11. Let not any one of you wear a garment made of woolen and linen, for that is appointed to be for the priests alone. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.211. that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity. 4.212. 13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. 4.213. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them. 4.214. 14. Let there be seven men to judge in every city, and these such as have been before most zealous in the exercise of virtue and righteousness. Let every judge have two officers allotted him out of the tribe of Levi. 4.215. Let those that are chosen to judge in the several cities be had in great honor; and let none be permitted to revile any others when these are present, nor to carry themselves in an insolent manner to them; it being natural that reverence towards those in high offices among men should procure men’s fear and reverence towards God. 4.216. Let those that judge be permitted to determine according as they think to be right, unless any one can show that they have taken bribes, to the perversion of justice, or can allege any other accusation against them, whereby it may appear that they have passed an unjust sentence; for it is not fit that causes should be openly determined out of regard to gain, or to the dignity of the suitors, but that the judges should esteem what is right before all other things 4.217. otherwise God will by that means be despised, and esteemed inferior to those, the dread of whose power has occasioned the unjust sentence; for justice is the power of God. He therefore that gratifies those in great dignity, supposes them more potent than God himself. 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 4.219. 15. But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered. 4.221. then let the magistrates of the nearest city thereto purchase a heifer, and bring it to a valley, and to a place therein where there is no land ploughed or trees planted, and let them cut the sinews of the heifer; 4.222. then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may any more be done in that land. 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 4.225. 18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws. 4.226. 19. He that plants a piece of land, the trees of which produce fruits before the fourth year, is not to bring thence any first-fruits to God, nor is he to make use of that fruit himself, for it is not produced in its proper season; for when nature has a force put upon her at an unseasonable time, the fruit is not proper for God, nor for the master’s use; 4.227. but let the owner gather all that is grown on the fourth year, for then it is in its proper season. And let him that has gathered it carry it to the holy city, and spend that, together with the tithe of his other fruits, in feasting with his friends, with the orphans, and the widows. But on the fifth year the fruit is his own, and he may use it as he pleases. 4.228. 20. You are not to sow with seed a piece of land which is planted with vines, for it is enough that it supply nourishment to that plant, and be not harassed by ploughing also. You are to plough your land with oxen, and not to oblige other animals to come under the same yoke with them; but to till your land with those beasts that are of the same kind with each other. The seeds are also to be pure, and without mixture, and not to be compounded of two or three sorts, since nature does not rejoice in the union of things that are not in their own nature alike; 4.229. nor are you to permit beasts of different kinds to gender together, for there is reason to fear that this unnatural abuse may extend from beasts of different kinds to men, though it takes its first rise from evil practices about such smaller things. 4.231. 21. Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; 4.232. for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. 4.233. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. 4.234. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away. 4.235. Nor let those that gather the grapes, and carry them to the wine-presses, restrain those whom they meet from eating of them; for it is unjust, out of envy, to hinder those that desire it, to partake of the good things that come into the world according to God’s will, and this while the season is at the height, and is hastening away as it pleases God. 4.236. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them (I mean, those that are Israelites) as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season; 4.237. for that is not to be deemed as idly spent, which any one out of kindness communicates to another, since God bestows plenty of good things on men, not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely he communicates happiness to them, while they abundantly communicate out of their great superfluities to even these foreigners also. 4.238. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; 4.239. for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it. 4.241. But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests. 4.242. But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes [and other dues] according to the laws of Moses 4.243. let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them. 4.244. 23. Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that does not marry a virgin, let him not corrupt another man’s wife, and marry her, nor grieve her former husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do; for it is decent, and for the dignity of the persons themselves, to govern those their affections. 4.245. And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they are not born of base parents, and of the lustful conjunction of such as marry women that are not free. 4.246. If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her. 4.247. If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. 4.248. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. 4.249. If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father’s kindness to his mother, and would thereby obtain a double portion of his father’s substance, for that double portion is what I have allotted him in the laws,—let not this be permitted; 4.251. He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain. 4.252. However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution. 4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 4.254. If a woman’s husband die, and leave her without children, let his brother marry her, and let him call the son that is born to him by his brother’s name, and educate him as the heir of his inheritance, for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands. 4.255. But if the brother will not marry her, let the woman come before the senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his deceased brother, while she is willing to continue in the family, and to hear him children. And when the senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a good reason, the matter must come to this issue 4.256. That the woman shall loose the sandals of the brother, and shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long; and let her marry to whom she pleases, of such as seek her in marriage. 4.257. But now, if any man take captive, either a virgin, or one that hath been married, and has a mind to marry her, let him not be allowed to bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her mourning habit, and lamented her relations and friends that were slain in the battle 4.258. that by this means she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her. 4.259. But when thirty days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she pleases, and have that privilege of a free woman. 4.261. and let them say thus to them:—That they cohabited together, not for the sake of pleasure, nor for the augmentation of their riches, by joining both their stocks together, but that they might have children to take care of them in their old age, and might by them have what they then should want. And say further to him, “That when thou wast born, we took thee up with gladness, and gave God the greatest thanks for thee, and brought time up with great care, and spared for nothing that appeared useful for thy preservation, and for thy instruction in what was most excellent. 4.262. And now, since it is reasonable to forgive the sins of those that are young, let it suffice thee to have given so many indications of thy contempt of us; reform thyself, and act more wisely for the time to come; considering that God is displeased with those that are insolent towards their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonor which falls upon those that have the same name, when they do not meet with dire returns from their children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience.” 4.263. Now if the insolence of young men be thus cured, let them escape the reproach which their former errors deserved; for by this means the lawgiver will appear to be good, and parents happy, while they never behold either a son or a daughter brought to punishment. 4.264. But if it happen that these words and instructions, conveyed by them in order to reclaim the man, appear to be useless, then the offender renders the laws implacable enemies to the insolence he has offered his parents; let him therefore be brought forth by these very parents out of the city, with a multitude following him, and there let him be stoned; and when he has continued there for one whole day, that all the people may see him, let him be buried in the night. 4.265. And thus it is that we bury all whom the laws condemn to die, upon any account whatsoever. Let our enemies that fall in battle be also buried; nor let any one dead body lie above the ground, or suffer a punishment beyond what justice requires. 4.266. 25. Let no one lend to any one of the Hebrews upon usury, neither usury of what is eaten or what is drunken, for it is not just to make advantage of the misfortunes of one of thy own countrymen; but when thou hast been assistant to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that reward which will come to thee from God, for thy humanity towards him. 4.267. 26. Those who have borrowed either silver or any sort of fruits, whether dry or wet, (I mean this, when the Jewish affairs shall, by the blessing of God, be to their own mind,) let the borrowers bring them again, and restore them with pleasure to those who lent them, laying them up, as it were, in their own treasuries, and justly expecting to receive them thence, if they shall want them again. 4.268. But if they be without shame, and do not restore it, let not the lender go to the borrower’s house, and take a pledge himself, before judgment be given concerning it; but let him require the pledge, and let the debtor bring it of himself, without the least opposition to him that comes upon him under the protection of the law. 4.269. And if he that gave the pledge be rich, let the creditor retain it till what he lent be paid him again; but if he be poor, let him that takes it return it before the going down of the sun, especially if the pledge be a garment, that the debtor may have it for a covering in his sleep, God himself naturally showing mercy to the poor. 4.271. 27. Let death be the punishment for stealing a man; but he that hath purloined gold or silver, let him pay double. If any one kill a man that is stealing something out of his house, let him be esteemed guiltless, although the man were only breaking in at the wall. 4.272. Let him that hath stolen cattle pay fourfold what is lost, excepting the case of an ox, for which let the thief pay fivefold. Let him that is so poor that he cannot pay what mulct is laid upon him, be his servant to whom he was adjudged to pay it. 4.273. 28. If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go free. But if he have a son by a womanservant in his purchaser’s house, and if, on account of his good-will to his master, and his natural affection to his wife and children, he will be his servant still, let him be set free only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his children and wife, and let them be free also. 4.274. 29. If any one find gold or silver on the road, let him inquire after him that lost it, and make proclamation of the place where he found it, and then restore it to him again, as not thinking it right to make his own profit by the loss of another. And the same rule is to be observed in cattle found to have wandered away into a lonely place. If the owner be not presently discovered, let him that is the finder keep it with himself, and appeal to God that he has not purloined what belongs to another. 4.275. 30. It is not lawful to pass by any beast that is in distress, when in a storm it is fallen down in the mire, but to endeavor to preserve it, as having a sympathy with it in its pain. 4.276. 31. It is also a duty to show the roads to those who do not know them, and not to esteem it a matter for sport, when we hinder others’ advantages, by setting them in a wrong way. /p32. In like manner, let no one revile a person blind or dumb. 4.277. 33. If men strive together, and there be no instrument of iron, let him that is smitten be avenged immediately, by inflicting the same punishment on him that smote him: but if when he is carried home he lie sick many days, and then die, let him that smote him escape punishment; but if he that is smitten escape death, and yet be at great expense for his cure, the smiter shall pay for all that has been expended during the time of his sickness, and for all that he has paid the physician. 4.278. He that kicks a woman with child, so that the woman miscarry, let him pay a fine in money, as the judges shall determine, as having diminished the multitude by the destruction of what was in her womb; and let money also be given the woman’s husband by him that kicked her; but if she die of the stroke, let him also be put to death, the law judging it equitable that life should go for life. 4.279. 34. Let no one of the Israelites keep any poison that may cause death, or any other harm; but if he be caught with it, let him be put to death, and suffer the very same mischief that he would have brought upon them for whom the poison was prepared. 4.281. 36. Let him that is the owner of an ox which pusheth with his horn, kill him: but if he pushes and gores any one in the thrashing-floor, let him be put to death by stoning, and let him not be thought fit for food: but if his owner be convicted as having known what his nature was, and hath not kept him up, let him also be put to death, as being the occasion of the ox’s having killed a man. 4.282. But if the ox have killed a man-servant, or a maid-servant, let him be stoned; and let the owner of the ox pay thirty shekels to the master of him that was slain; but if it be an ox that is thus smitten and killed, let both the oxen, that which smote the other and that which was killed, be sold, and let the owners of them divide their price between them. 4.283. 37. Let those that dig a well or a pit be careful to lay planks over them, and so keep them shut up, not in order to hinder any persons from drawing water, but that there may be no danger of falling into them. 4.284. But if any one’s beast fall into such a well or pit thus digged, and not shut up, and perish, let the owner pay its price to the owner of the beast. Let there be a battlement round the tops of your houses instead of a wall, that may prevent any persons from rolling down and perishing. 4.285. 38. Let him that has received any thing in trust for another, take care to keep it as a sacred and divine thing; and let no one invent any contrivance whereby to deprive him that hath intrusted it with him of the same, and this whether he be a man or a woman; no, not although he or she were to gain an immense sum of gold, and this where he cannot be convicted of it by any body; 4.286. for it is fit that a man’s own conscience, which knows what he hath, should in all cases oblige him to do well. Let this conscience be his witness, and make him always act so as may procure him commendation from others; but let him chiefly have regard to God, from whom no wicked man can lie concealed: 4.287. but if he in whom the trust was reposed, without any deceit of his own, lose what he was intrusted withal, let him come before the seven judges, and swear by God that nothing hath been lost willingly, or with a wicked intention, and that he hath not made use of any part thereof, and so let him depart without blame; but if he hath made use of the least part of what was committed to him, and it be lost, let him be condemned to repay all that he had received. 4.288. After the same manner as in these trusts it is to be, if any one defraud those that undergo bodily labor for him. And let it be always remembered, that we are not to defraud a poor man of his wages, as being sensible that God has allotted these wages to him instead of land and other possessions; nay, this payment is not at all to be delayed, but to be made that very day, since God is not willing to deprive the laborer of the immediate use of what he hath labored for. 4.289. 39. You are not to punish children for the faults of their parents, but on account of their own virtue rather to vouchsafe them commiseration, because they were born of wicked parents, than hatred, because they were born of bad ones. Nor indeed ought we to impute the sin of children to their fathers, while young persons indulge themselves in many practices different from what they have been instructed in, and this by their proud refusal of such instruction. 4.291. for evident it is, that while their soul is become effeminate, they have withal transfused that effeminacy to their body also. In like manner do you treat all that is of a monstrous nature when it is looked on; nor is it lawful to geld men or any other animals. 4.292. 41. Let this be the constitution of your political laws in time of peace, and God will be so merciful as to preserve this excellent settlement free from disturbance: and may that time never come which may innovate any thing, and change it for the contrary. 4.293. But since it must needs happen that mankind fall into troubles and dangers, either undesignedly or intentionally, come let us make a few constitutions concerning them, that so being apprised beforehand what ought to be done, you may have salutary counsels ready when you want them, and may not then be obliged to go to seek what is to be done, and so be unprovided, and fall into dangerous circumstances. 4.294. May you be a laborious people, and exercise your souls in virtuous actions, and thereby possess and inherit the land without wars; while neither any foreigners make war upon it, and so afflict you, nor any internal sedition seize upon it 4.295. whereby you may do things that are contrary to your fathers, and so lose the laws which they have established. And may you continue in the observation of those laws which God hath approved of, and hath delivered to you. Let all sort of warlike operations, whether they befall you now in your own time, or hereafter in the times of your posterity, be done out of your own borders: 4.296. but when you are about to go to war, send embassages and heralds to those who are your voluntary enemies, for it is a right thing to make use of words to them before you come to your weapons of war; and assure them thereby, that although you have a numerous army, with horses and weapons, and, above these, a God merciful to you, and ready to assist you, you do however desire them not to compel you to fight against them, nor to take from them what they have, which will indeed be our gain, but what they will have no reason to wish we should take to ourselves. 4.297. And if they hearken to you, it will be proper for you to keep peace with them; but if they trust in their own strength, as superior to yours, and will not do you justice, lead your army against them, making use of God as your supreme Commander, but ordaining for a lieutet under him one that is of the greatest courage among you; for these different commanders, besides their being an obstacle to actions that are to be done on the sudden, are a disadvantage to those that make use of them. 4.298. Lead an army pure, and of chosen men, composed of all such as have extraordinary strength of body and hardiness of soul; but do you send away the timorous part, lest they run away in the time of action, and so afford an advantage to your enemies. Do you also give leave to those that have lately built them houses, and have not yet lived in them a year’s time; and to those that have planted them vineyards, and have not yet been partakers of their fruits,—to continue in their own country; as well as those also who have betrothed, or lately married them wives, lest they have such an affection for these things that they be too sparing of their lives, and, by reserving themselves for these enjoyments, they become voluntary cowards, on account of their wives. 4.299. 42. When you have pitched your camp, take care that you do nothing that is cruel. And when you are engaged in a siege; and want timber for the making of warlike engines, do not you render the land naked by cutting down trees that bear fruit, but spare them, as considering that they were made for the benefit of men; and that if they could speak, they would have a just plea against you, because, though they are not occasions of the war, they are unjustly treated, and suffer in it, and would, if they were able, remove themselves into another land. 4.301. 43, Take care, especially in your battles, that no woman use the habit of a man, nor man the garment of a woman. 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. 4.303. After this, he read to them a poetic song, which was composed in hexameter verse, and left it to them in the holy book: it contained a prediction of what was to come to pass afterward; agreeably whereto all things have happened all along, and do still happen to us; and wherein he has not at all deviated from the truth. 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness; 4.305. and that when they had got possession of the land of the Canaanites, and when they had destroyed the whole multitude of its inhabitants, as they ought to do, they should erect an altar that should face the rising sun, not far from the city of Shechem, between the two mountains, that of Gerizzim, situate on the right hand, and that called Ebal, on the left; and that the army should be so divided, that six tribes should stand upon each of the two mountains, and with them the Levites and the priests. 4.306. And that first, those that were upon Mount Gerizzim should pray for the best blessings upon those who were diligent about the worship of God, and the observation of his laws, and who did not reject what Moses had said to them; while the other wished them all manner of happiness also; and when these last put up the like prayers, the former praised them. 4.307. After this, curses were denounced upon those that should transgress those laws, they, answering one another alternately, by way of confirmation of what had been said. Moses also wrote their blessings and their curses, that they might learn them so thoroughly, that they might never be forgotten by length of time. 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. 4.327. 49. Now Moses lived in all one hundred and twenty years; a third part of which time, abating one month, he was the people’s ruler; and he died on the last month of the year, which is called by the Macedonians Dystrus, but by us Adar, on the first day of the month. 4.328. He was one that exceeded all men that ever were in understanding, and made the best use of what that understanding suggested to him. He had a very graceful way of speaking and addressing himself to the multitude; and as to his other qualifications, he had such a full command of his passions 4.329. as if he hardly had any such in his soul, and only knew them by their names, as rather perceiving them in other men than in himself. He was also such a general of an army as is seldom seen, as well as such a prophet as was never known, and this to such a degree, that whatsoever he pronounced, you would think you heard the voice of God himself. 4.331. nor were those that had experienced his conduct the only persons that desired him, but those also that perused the laws he left behind him had a strong desire after him, and by them gathered the extraordinary virtue he was master of. And this shall suffice for the declaration of the manner of the death of Moses. 6.36. o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition; 6.36. And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustece, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came. 6.84. for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; 6.268. This reflection is openly confirmed to us from the example of Saul, the son of Kish, who was the first king who reigned after our aristocracy and government under the judges were over; and that by his slaughter of three hundred priests and prophets, on occasion of his suspicion about Ahimelech, and by the additional wickedness of the overthrow of their city, and this is as he were endeavoring in some sort to render the temple [tabernacle] destitute both of priests and prophets, which endeavor he showed by slaying so many of them, and not suffering the very city belonging to them to remain, that so others might succeed them.
47. Josephus Flavius, Jewish War, 5.383 (1st cent. CE - 1st cent. CE) 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants?
48. Mishnah, Sotah, 7.5 (1st cent. CE - 3rd cent. CE) 7.5. How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place."
49. Mishnah, Tamid, 7.3-7.4 (1st cent. CE - 3rd cent. CE) 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen." 7.4. The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!)."
50. New Testament, 1 John, 3.18 (1st cent. CE - 1st cent. CE) 3.18. My little children, let's not love in word only, neither with the tongue only, but in deed and truth.
51. New Testament, 2 Corinthians, 10.11 (1st cent. CE - 1st cent. CE)
52. New Testament, Acts, 19.11-19.20 (1st cent. CE - 2nd cent. CE) 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty.
53. New Testament, Colossians, 3.17 (1st cent. CE - 1st cent. CE) 3.17. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
54. New Testament, Romans, 15.18 (1st cent. CE - 1st cent. CE) 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed
55. New Testament, John, 3.36 (1st cent. CE - 1st cent. CE) 3.36. One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him.
56. New Testament, Luke, 4.16-4.30, 6.17-6.26, 6.35, 7.50, 8.48, 10.18, 10.25-10.28, 17.19, 18.42, 22.31, 24.19 (1st cent. CE - 1st cent. CE) 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people;
57. New Testament, Mark, 1.24, 5.34, 7.9-7.13, 10.52, 12.28-12.34, 13.27 (1st cent. CE - 1st cent. CE) 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky.
58. New Testament, Matthew, 7.12-7.14, 9.22, 11.12, 13.43, 15.4-15.6, 22.34-22.40 (1st cent. CE - 1st cent. CE) 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 7.13. Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.14. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 22.35. One of them, a lawyer, asked him a question, testing him. 22.36. Teacher, which is the greatest commandment in the law? 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments.
59. Seneca The Younger, Letters, 14.3 (1st cent. CE - 1st cent. CE)
60. Anon., Sifre Deuteronomy, 55 (2nd cent. CE - 4th cent. CE)
61. Philostratus The Athenian, Life of Apollonius, 4.20 (2nd cent. CE 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius.
62. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) 60a. מי קוראין לא הוה בידיה אתא ושייליה לרבי יצחק נפחא א"ל אחריהן קוראין ת"ח הממונין פרנסים על הצבור ואחריהן ת"ח הראויין למנותם פרנסים על הציבור ואחריהן בני ת"ח שאבותיהן ממונים פרנסים על הצבור ואחריהן ראשי כנסיות וכל אדם,שלחו ליה בני גליל לר' חלבו מהו לקרות בחומשים בבהכ"נ בציבור לא הוה בידיה אתא שייליה לר' יצחק נפחא לא הוה בידיה אתא שאיל בי מדרשא ופשטוה מהא דא"ר שמואל בר נחמני א"ר יוחנן ס"ת שחסר יריעה אחת אין קורין בו,ולא היא התם מחסר במילתיה הכא לא מחסר במילתיה רבה ורב יוסף דאמרי תרוייהו אין קוראין בחומשין בבית הכנסת משום כבוד צבור,ורבה ורב יוסף דאמרי תרוייהו האי ספר אפטרתא אסור למקרי ביה בשבת מאי טעמא דלא ניתן ליכתב,מר בר רב אשי אמר לטלטולי נמי אסור מ"ט דהא לא חזי למיקרי ביה ולא היא שרי לטלטולי ושרי למיקרי ביה,דר' יוחנן ור"ש בן לקיש מעייני בספרא דאגדתא בשבתא והא לא ניתן ליכתב אלא כיון דלא אפשר (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך ה"נ כיון דלא אפשר עת לעשות לה' הפרו תורתך,בעא מיניה אביי מרבה מהו לכתוב מגילה לתינוק להתלמד בה תיבעי למאן דאמר תורה מגילה מגילה ניתנה תיבעי למאן דאמר תורה חתומה ניתנה,תיבעי למ"ד תורה מגילה מגילה ניתנה כיון דמגילה מגילה ניתנה כותבין או דילמא כיון דאידבק אידבק,תיבעי למ"ד תורה חתומה ניתנה כיון דחתומה ניתנה אין כותבין או דילמא כיון דלא אפשר כתבינן א"ל אין כותבין ומה טעם לפי שאין כותבין,איתיביה אף היא עשתה טבלא של זהב שפרשת סוטה כתובה עליה א"ר שמעון בן לקיש משום ר' ינאי באל"ף בי"ת,איתיביה כשהוא כותב רואה וכותב מה שכתוב בטבלא אימא כמה שכתוב בטבלא,איתיביה כשהוא כותב רואה בטבלא וכותב מה שכתוב בטבלא מה הוא כתוב בטבלא (במדבר ה, יט) אם שכב אם לא שכב הכא במאי עסקינן בסירוגין,כתנאי אין כותבין מגילה לתינוק להתלמד בה ואם דעתו להשלים מותר ר' יהודה אומר בבראשית עד דור המבול בתורת כהנים עד ויהי ביום השמיני,א"ר יוחנן משום רבי בנאה תורה מגילה מגילה ניתנה שנא' (תהלים מ, ח) אז אמרתי הנה באתי במגילת ספר כתוב עלי ר"ש בן לקיש אומר תורה חתומה ניתנה שנאמר (דברים לא, כו) לקוח את ספר התורה הזאת,ואידך נמי הכתיב לקוח ההוא לבתר דאידבק,ואידך נמי הכתיב במגילת ספר כתוב עלי ההוא דכל התורה כולה איקרי מגילה דכתיב (זכריה ה, ב) ויאמר אלי מה אתה רואה ואומר אני רואה מגילה עפה,אי נמי לכדרבי לוי דאמר רבי לוי שמנה פרשיות נאמרו ביום שהוקם בו המשכן אלו הן פרשת כהנים ופרשת לוים ופרשת טמאים ופרשת שילוח טמאים ופרשת אחרי מות 60a. bwho readsfrom the Torah? An answer bwas notreadily bavailable to him. He came and asked Rabbi Yitzḥak Nappaḥa,who bsaid to him: After them readthe bTorah scholars who are appointed as leaders [ iparnasim /i] of the community. And after themread bTorah scholars who are fit to be appointed as leaders of the community,even if in practice they received no such appointment. The Sages said that a Torah scholar who knows how to answer any question asked of him is fit to be appointed as leader of the community. bAnd after themread bthe sons of Torah scholars whose fathers were appointed as leaders of the community. And after themread bthe heads of synagogues, andafter them bany person. /b, bThe people of the Galilee senta question bto Rabbi Ḥelbo: What isthe ihalakhawith regard bto reading from iḥumashim /i,i.e., scrolls containing only one of the five books of the Torah, bin the synagogue in public?Is this permitted, or is it necessary to read from a complete Torah scroll? An answer bwas notreadily bavailable to him. He came and asked Rabbi Yitzḥak Nappaḥa,but an answer bwas notreadily bavailable to himeither. Rabbi Yitzḥak Nappaḥa bcame and askedthis question bin the study hall, and they resolvedthe difficulty bfrom that which Rabbi Shmuel bar Naḥmani saysthat bRabbi Yoḥa says:With regard to ba Torah scroll that is missingeven bone sheetof parchment, bone may not read from itin public. This indicates that an incomplete Torah scroll may not be used for a public Torah reading.,The Gemara rejects this argument: bButthat bis not so,i.e., this cannot serve as a proof to the matter at hand. bThere,it is blackingpart bof the matterit is addressing, as a sheet of parchment is missing, whereas bhere, it is not lackingpart bof the matterit is addressing, as it contains a complete book. bRabba and Rav Yosef both say: One does not read from iḥumashimin the synagogue out of respect for the community. /b, bAnd Rabba and Rav Yosef both say: It is prohibited topublicly breadthe ihaftara /i, the portion from the Prophets that is read after the weekly Torah portion, bon Shabbat, from a scrollcontaining only bthe ihaftarot /i. What is the reasonfor this? It is bbecausethis type of scroll bmay not be written,as the words of the Prophets must also be written as complete books., bMar bar Rav Ashi said: To handlesuch a scroll on Shabbat bis also prohibited. What is the reasonfor this? It is bbecause it is not fit to be read.Consequently, it is treated as set-aside [ imuktze /i] on Shabbat. The Gemara rejects this argument: bButthat bis not so;rather, bit is permitted to handlesuch a scroll band it is permitted to read from it. /b,And a proof for this is bthat Rabbi Yoḥa and Rabbi Shimon ben Lakish used to read from a scroll of iaggada /icontaining the words of the Sages bon Shabbat. Butsuch a scroll bmay not be written,for in principle, the statements of the Oral Law may not be committed to writing. bRather, since it is not possibleto remember the Oral Law without writing it down, it is permitted to violate the ihalakha /i, as indicated by the verse: b“It is time to act for the Lord; they have nullified your Torah”(Psalms 119:126). bHere too,in the case of a ihaftarascroll, bsince it is notalways bpossibleto write complete books of the Bible, due to the expense, it is permitted to apply the reasoning of b“It is time to act for the Lord; they have nullified your Torah.” /b, bAbaye raised a dilemma before Rabba: What isthe ihalakhawith regard to whether it is permitted bto write a scrollcontaining only one portion of the Torah bforthe purpose of enabling ba child to study it?The Gemara notes: bLet the dilemma be raised according to the one who saysthat bthe Torah was givenfrom the outset bscroll by scroll,meaning that Moses would teach the Jewish people one portion of the Torah, and then write it down, and then teach them the next portion of the Torah, and then write that down, and continue in this way until he committed the entire Torah to writing. And blet the dilemmaalso bbe raised according to the one who saysthat bthe Torah was givenas ba completebook, meaning that the Torah was not written down incrementally, but rather, after teaching the Jewish people the entire Torah, Moses committed it to writing all at once.,The Gemara explains the two sides of the dilemma according to each opinion: bLet the dilemma be raised according to the one who saysthat bthe Torah was given scroll by scroll.On the one hand it is possible to say that bsincethe Torah bwasoriginally bgiven scroll by scroll,today as well bone may writethe Torah in separate scrolls. bOron the other hand, bperhapsone should say that bsince it wasultimately bjoinedtogether to form a single scroll, bit was joinedtogether and can no longer be written in separate scrolls.,And blet the dilemmaalso bbe raised according to the one who saysthat bthe Torah was givenas ba completebook. On the one hand it is possible to say that bsince it was givenfrom the outset as ba completebook, bone may not writeit today in separate scrolls. bOron the other hand, bperhapsone could say that bsince it is notalways bpossibleto write a complete Torah, bone may writeit in separate scrolls. Rabba bsaid to him: One may not writethe Torah in separate scrolls. bAnd what is the reason? Because one may not writea scroll that is only part of the Torah.,Abaye braised an objection to hisopinion from a mishna ( iYoma37b) where it was taught: Queen Helene balso fashioned a golden tabletas a gift for the Temple bon which theTorah bportiondiscussing ba isotawas written.When the priest would write the scroll of a isotain the Temple, he would copy this Torah portion from the tablet, so that a Torah scroll need not be taken out for that purpose. This indicates that it is permitted for one to write a single portion of the Torah. bRabbi Shimon ben Lakish says in the name of Rabbi Yannai:There is no proof from this mishna, as the tablet prepared by Queen Helene was not written in an ordinary manner, but rather it consisted of the letters bofthe ialef-beit /i,i.e., only the first letter of each word was written on the tablet, and by looking at it the priest writing the isotascroll would remember what to write.,The Gemara braised an objectionfrom a ibaraitathat teaches: bWhenthe priest bwritesthe isotascroll, bhe looksat band writes that which is written on the tablet,which indicates that the full text of the passage was written on the tablet. The Gemara rejects this argument: Emend the ibaraitaand bsaythat it should read as follows: He looks at and writes blike that which is written on the tablet.The tablet aids the priest in remembering the text that must actually be written.,The Gemara braised an objectionfrom a different ibaraita /i: bWhen he writes, he looks at the tablet and writes that which is written on the tablet.And bwhat is written on the tablet? “Ifa man blaywith you…and bif he did not laywith you” (see Numbers 5:19). Apparently, the full text of the passage was written on the tablet. The Gemara answers: bWith what are we dealing here?The tablet fashioned by Queen Helene was written bby alternatingcomplete words and initials. The first words of each verse were written there, but the rest of the words in the verse were represented by initials. Therefore, this contribution of Queen Helene does not resolve the question of whether writing a scroll for a child is permitted.,The Gemara comments: The question of whether or not writing a scroll for a child is permitted is bsubject toa dispute between itanna’im /i,as it is taught in the following ibaraita /i: bOne may not write a scrollcontaining only one portion of the Torah bforthe purpose of enabling ba child to study, but ifthe writer’s bintention is to completethe scroll, bit is permitted. Rabbi Yehuda says: Inthe book of bGenesishe may write a scroll from the beginning buntil the generation of the flood. In iTorat Kohanim /i,the book of Leviticus, he may write a scroll from the beginning buntil “And it came to pass on the eighth day”(Leviticus 9:1).,The Gemara returns to discuss the previously mentioned dispute. bRabbi Yoḥa says in the name of Rabbi Bana’a: The Torah was givenfrom the outset bscroll by scroll, as it is stated: “Then I said, behold, I come with the scroll of the book that is written for me”(Psalms 40:8). King David is saying about himself that there is a section of the Torah, “the scroll of the book,” that alludes to him, i.e., “that is written for me.” This indicates that each portion of the Torah constitutes a separate scroll. bRabbi Shimon ben Lakish says: The Torah was givenas ba completebook, bas it is stated: “Take this scroll of the Torah”(Deuteronomy 31:26), which teaches that from the outset the Torah was given as a complete unit.,The Gemara asks: bAndaccording to bthe otherSage, Rabbi Yoḥa, bas well, isn’t it written “take,”indicating that the Torah scroll was given whole? How does he explain this verse? The Gemara answers: bThatverse is speaking about the Torah bafter it was joinedtogether to form a single unit.,The Gemara asks: bAndaccording to bthe otherSage, Reish Lakish, bas well, isn’t it written: “With the scroll of the book that is written for me,”indicating that the Torah was given scroll by scroll? How does he explain this verse? The Gemara answers: bThatverse teaches that bthe entire Torah is called a scroll.This is indicated in another verse as well, bas it is written: “And He said to me: What do you see? And I said: I see a flying scroll”(Zechariah 5:2)., bAlternatively,this verse serves to allude btothe sections of the Torah discussed in bthatstatement bof Rabbi Levi, as Rabbi Levi says: Eight sections were said on the day that the Tabernacle was erected,on the first of Nisan. bThey are: The section of the priests(Leviticus 21:1–22:26); bthe section of the Levites(Numbers 8:5–26); bthe section of the impure(Leviticus 13:1– 14:57); bthe section of the sending away of the impure(Numbers 5:1–4); bthe sectionbeginning with the words b“After the death”(Leviticus, chapter 16);
63. Anon., 4 Ezra, 7.97, 7.125 7.97. The sixth order, when it is shown to them how their face is to shine like the sun, and how they are to be made like the light of the stars, being incorruptible from then on.
64. Anon., Letter of Aristeas, 313-316, 32, 312 312. When the matter was reported to the king, he rejoiced greatly, for he felt that the design which he had formed had been safely carried out. The whole book was read over to him and he was greatly astonished at the spirit of the lawgiver. And he said to Demetrius, 'How is it that none of the historians or the poets have ever thought it worth their while to allude to such a wonderful

Subjects of this text:

subject	book bibliographic info
(great) library of alexandria	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
abortion	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 126
abraham	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30
adam, disease (illness) of	Levison, The Greek Life of Adam and Eve (2023) 442
afterlife, eschatological punishment	Stuckenbruck, 1 Enoch 91-108 (2007) 568
agriculture	Stuckenbruck, 1 Enoch 91-108 (2007) 555
albeck, ch.	Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 112
allusions, biblical	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30
angels, bearers of petition	Stuckenbruck, 1 Enoch 91-108 (2007) 548
angels, fellowship with	Stuckenbruck, 1 Enoch 91-108 (2007) 568
angels, stars/heavenly bodies	Stuckenbruck, 1 Enoch 91-108 (2007) 568
angels	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 38
anger, god (lord), of	Levison, The Greek Life of Adam and Eve (2023) 357
anger	Levison, The Greek Life of Adam and Eve (2023) 357, 442; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
animals, devouring the disobedient	Stuckenbruck, 1 Enoch 91-108 (2007) 555
ante-diluvian	Stuckenbruck, 1 Enoch 91-108 (2007) 555
anthropomorphism, personality	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
anthropomorphism, wrath	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
apocalypse/apocalyptic	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 95, 177
apocalyptic(ism) (see also dualism)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
apollonius of tyana	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 187
arameans	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 150
archangel	Levison, The Greek Life of Adam and Eve (2023) 442
arithmology, five	Cover, Philo of Alexandria: On the Change of Names (2023) 197
ascent, frightful	Levison, The Greek Life of Adam and Eve (2023) 442
ascent, soul, of	Levison, The Greek Life of Adam and Eve (2023) 442
aspirationalism in bible	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
atonement, old	nan
atonement, sanctions of	nan
audience	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 97
auschwitz	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 310
authority	Stuckenbruck, 1 Enoch 91-108 (2007) 553
babylonian talmud	Amsler, Knowledge Construction in Late Antiquity (2023) 46
baruch	Amsler, Knowledge Construction in Late Antiquity (2023) 38
beast	Levison, The Greek Life of Adam and Eve (2023) 358, 442
beasts, devouring the disobedient	Stuckenbruck, 1 Enoch 91-108 (2007) 555
beatitude	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
beatitudes	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 401
behavior, in 4qdibham	Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 267
belial	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30, 38; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 53
belial—see also angels	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 97, 99, 101
bible, texts and exegesis relating to egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 150
birds, devouring the disobedient	Stuckenbruck, 1 Enoch 91-108 (2007) 555
blessing	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30, 38
blind	Levison, The Greek Life of Adam and Eve (2023) 358
blow, disease, of	Levison, The Greek Life of Adam and Eve (2023) 358
body, adam, of	Levison, The Greek Life of Adam and Eve (2023) 358
body	Levison, The Greek Life of Adam and Eve (2023) 357, 358; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 41; Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 138
book of the twelve	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 150
build/building activity, by the wicked	Stuckenbruck, 1 Enoch 91-108 (2007) 555
careless, heart, of	Levison, The Greek Life of Adam and Eve (2023) 767
celestial	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30
celestial king	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30
children/offspring, humanity	Stuckenbruck, 1 Enoch 91-108 (2007) 555
children	Levison, The Greek Life of Adam and Eve (2023) 767
choirs, ephrems use of	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
choirs, in rabbinic period	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
choirs, refrains and	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
collegium	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 126
commandment/commandments	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 95
commandments	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30
communal	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30, 38
companions, of angels	Stuckenbruck, 1 Enoch 91-108 (2007) 568
complaint	Stuckenbruck, 1 Enoch 91-108 (2007) 548, 568
confession	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72
congregation, role of in performance of piyyutim	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
connections within, in greek thought	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 57
court, royal/ptolemaic	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
covenant, disobedience to	Levison, The Greek Life of Adam and Eve (2023) 357; Stuckenbruck, 1 Enoch 91-108 (2007) 548, 553, 568
covenant, obedience/faithfulness/loyalty	Stuckenbruck, 1 Enoch 91-108 (2007) 553
covenant, renewed	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
covenant, sinai	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
covenant	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
cranz, isabel	Amsler, Knowledge Construction in Late Antiquity (2023) 38
creation	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30, 38
curse, covenant	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 60
curse texts	Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 138
curses	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30, 38; Stuckenbruck, 1 Enoch 91-108 (2007) 548
day, great	Levison, The Greek Life of Adam and Eve (2023) 442
day, three	Levison, The Greek Life of Adam and Eve (2023) 442
dead sea scrolls	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
deception	Levison, The Greek Life of Adam and Eve (2023) 767
deeds, wicked of humans	Stuckenbruck, 1 Enoch 91-108 (2007) 553, 568
demetrius of phalerum	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
demon, demonic	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 53
deputation to eleazar, deuteronomy, book of	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
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, as ethical discourse	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
deuteronomy, constitutional polity of	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 215
disciples of jesus	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72
discourses of divine law, in biblical literature	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
disease and pain	Levison, The Greek Life of Adam and Eve (2023) 357, 358, 442
divine/god, command	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
divine/god, providence	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
dominion of death	Levison, The Greek Life of Adam and Eve (2023) 442
dualism, dualist(ic)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
education	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72
egypt	Levison, The Greek Life of Adam and Eve (2023) 358
egyptians, depictions in hebrew bible, lxx, and ancient jewish writings	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 150
eleazar, high priest	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
elect group	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30
empires	Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 112
eruv as legal fiction, role of the law in	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
eschatology/eschatological, rewards	Stuckenbruck, 1 Enoch 91-108 (2007) 568
eschatology/eschatological	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 95, 177, 179
ethics	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
eusebius	Levine Allison and Crossan, The Historical Jesus in Context (2006) 300
eve, statement of	Levison, The Greek Life of Adam and Eve (2023) 767
exilarch, installation of	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
exile/exilic	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 95
exile	Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 112; Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
exodus	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 310; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 150
exodus traditions, in 4qdibham	Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 267
exorcise, exorcism	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 53
expulsion, eve, of	Levison, The Greek Life of Adam and Eve (2023) 357
eye, eve, of	Levison, The Greek Life of Adam and Eve (2023) 442
eye	Levison, The Greek Life of Adam and Eve (2023) 357, 358, 442
fear	Stuckenbruck, 1 Enoch 91-108 (2007) 568
flesh, devoured by the giants	Stuckenbruck, 1 Enoch 91-108 (2007) 555
flesh, human	Stuckenbruck, 1 Enoch 91-108 (2007) 555
flood/deluge, great/noahs	Stuckenbruck, 1 Enoch 91-108 (2007) 555
food, righteous as	Stuckenbruck, 1 Enoch 91-108 (2007) 555
foot/feet	Levison, The Greek Life of Adam and Eve (2023) 357, 358
fragrances	Levison, The Greek Life of Adam and Eve (2023) 767
gerizim, mount	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 38
giants, conflict among	Stuckenbruck, 1 Enoch 91-108 (2007) 555
giants, oppressors	Stuckenbruck, 1 Enoch 91-108 (2007) 555
giants	Stuckenbruck, 1 Enoch 91-108 (2007) 555
god, anger of	Levison, The Greek Life of Adam and Eve (2023) 357
god, of the jews	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
god, presence of	Levison, The Greek Life of Adam and Eve (2023) 442
god, promise of	Levison, The Greek Life of Adam and Eve (2023) 767
godhead; see also attributes, hierarchy	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
golden age in bible	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
goshen	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 310
government	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 126
greek, literature/sources	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
greek	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
head	Levison, The Greek Life of Adam and Eve (2023) 357, 358
healing	Stuckenbruck, 1 Enoch 91-108 (2007) 553
heart, careless of	Levison, The Greek Life of Adam and Eve (2023) 767
heart, evil	Levison, The Greek Life of Adam and Eve (2023) 442
heart	Levison, The Greek Life of Adam and Eve (2023) 357, 442
hearts	Stuckenbruck, 1 Enoch 91-108 (2007) 553
hebrew, text, parent/source	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
help, lack of for sinners	Stuckenbruck, 1 Enoch 91-108 (2007) 553
help	Stuckenbruck, 1 Enoch 91-108 (2007) 553
hermeneutics/hermeneutical—see also, interpretation	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 95, 97, 99, 100, 101
historical tradition	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
hodayot	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 38
holiness	Levison, The Greek Life of Adam and Eve (2023) 442
homoioarcton	Stuckenbruck, 1 Enoch 91-108 (2007) 568
hope/hopelessness	Stuckenbruck, 1 Enoch 91-108 (2007) 553
horeb theophany	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 10
horus, diaspora jews	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 170
ideology	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30
illness	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 187; Levison, The Greek Life of Adam and Eve (2023) 357
incense	Levison, The Greek Life of Adam and Eve (2023) 767
infanticide	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 126
interpretation, biblical	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
interpretation—see also midrash	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 100, 177, 179, 211, 297
irony/ironical	Stuckenbruck, 1 Enoch 91-108 (2007) 548
israel, biblical, land of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 150
israel, biblical, people	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 150
israel, nan	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211, 297
israel, rebellion of	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
israel	Levison, The Greek Life of Adam and Eve (2023) 357, 442, 767
israel x	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30, 38
jan assmann	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 310
jeremiah	Amsler, Knowledge Construction in Late Antiquity (2023) 38
jerusalem	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
jesus (christ) (see also yeshu)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
jochanan ben zakai, rabban	Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 51
josephus	Levine Allison and Crossan, The Historical Jesus in Context (2006) 300
judeans	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
justice, divine	Stuckenbruck, 1 Enoch 91-108 (2007) 548, 553
kings, biblical	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 97, 297
labour	Stuckenbruck, 1 Enoch 91-108 (2007) 555
lament	Stuckenbruck, 1 Enoch 91-108 (2007) 548, 568
language, secret	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 170
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) 95, 211, 297
law, the	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30
law	Cover, Philo of Alexandria: On the Change of Names (2023) 197
law and legal formulae	Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 138
laws	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 38
learning	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72
letter of aristeas, translation of the hebrew scripture	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
levites	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30, 38
lies, man of	Stuckenbruck, 1 Enoch 91-108 (2007) 553
life / afterlife, angelic	Stuckenbruck, 1 Enoch 91-108 (2007) 568
life / afterlife, earthly	Stuckenbruck, 1 Enoch 91-108 (2007) 548
life / afterlife	Stuckenbruck, 1 Enoch 91-108 (2007) 553
liturgy	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30, 38; Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 170
love of, salvation	Stuckenbruck, 1 Enoch 91-108 (2007) 553
malachi	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 150
melchisedek	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 590
mesopotamia	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 150
messianic era	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
michael	Levison, The Greek Life of Adam and Eve (2023) 442
midrash/midrashim	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 177, 179
moral freedom in bible	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
moral order	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 57
mortality	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 126
mosaic discourse	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 10
moses, art	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
moses, prophet	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
moses, qumran	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
moses	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 100, 211; Levine Allison and Crossan, The Historical Jesus in Context (2006) 300; Levison, The Greek Life of Adam and Eve (2023) 767; Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 51; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
motifs, in 4qdibham	Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 267
motifs, shared by tamid psalms and 4qdibham	Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 267
mysteries, mystery, lesemysterium	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 53
narrative, defined	Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 267
narrative (διήγησις)	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
narrative as grounding biblical divine law	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
nathan ha-kohen ha-bavli	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
newcomers	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 126
obedience, covenant	Stuckenbruck, 1 Enoch 91-108 (2007) 553
oil	Levison, The Greek Life of Adam and Eve (2023) 442
oppression	Stuckenbruck, 1 Enoch 91-108 (2007) 548
oppressors	Stuckenbruck, 1 Enoch 91-108 (2007) 553
organization, of collegia	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 126
oxen, adam, of	Levison, The Greek Life of Adam and Eve (2023) 442
paradise, traveling (journey or foray) to/from	Levison, The Greek Life of Adam and Eve (2023) 442
paradise, vicinity of	Levison, The Greek Life of Adam and Eve (2023) 442
patriarchs, texts	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 100
patronage, royal/ptolemaic	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
pentateuch	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 38
perfectionism in bible	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
peter (cephas, simon –)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
petition	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
pharisees	Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 51; Stuckenbruck, 1 Enoch 91-108 (2007) 548
philo of alexandria	Levine Allison and Crossan, The Historical Jesus in Context (2006) 300
pilch, j. j.	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 187
piyyut, piyyutim, manuscripts of	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
piyyut, piyyutim, performative dimension of	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
piyyut	Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 138
plagues (seventy)	Levison, The Greek Life of Adam and Eve (2023) 357, 358
poetry (see also piyyut)	Swartz, The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism (2018) 138
polity	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 211
possession	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 53
prayer, and benediction	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 590
prayer, daily	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72
prayer, function of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72
prayer, practice of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72
prayer, requests of god	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 590
prayer	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 95, 97, 99, 100, 101, 177, 179, 211, 297; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 53
priests/priesthood	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 100, 101, 177
primo levi	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 310
proems	Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 112
progeny	Levison, The Greek Life of Adam and Eve (2023) 358
prophecy, as prediction	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 10
prophetic oath formula	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 60
prophets	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 95, 179, 211
ps.-aristeas	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
pseudepigraphy	DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 10
ptolemaic, court	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
ptolemy ii	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
ptolemy ii philadelphus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
punishment of wrongdoers	Stuckenbruck, 1 Enoch 91-108 (2007) 568
qumran, community/group	Stuckenbruck, 1 Enoch 91-108 (2007) 568
qumran, ethics	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
qumran, initiation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
qumran, moses	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
qumran/qumran community	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 177, 179
qumran	Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 170
refrains	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
resurrection	Levison, The Greek Life of Adam and Eve (2023) 442
revelation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
reversal of fortunes	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 60
rich, the, denunciation of	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 60
righteous	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 41
robo-righteousness	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 49
romanos the melodist	Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 63
rule/ruler, god, of	Levison, The Greek Life of Adam and Eve (2023) 442
sabbath	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 38
sacrifice	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 38
sadducees	Stuckenbruck, 1 Enoch 91-108 (2007) 548
safety	Stuckenbruck, 1 Enoch 91-108 (2007) 553
samaria	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 38
scribe, scribal sage	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72
scripture	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 445
sea, divine strife with	Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 310
sectarianism	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
seeds, food (sustece), for	Levison, The Greek Life of Adam and Eve (2023) 767
seeds	Levison, The Greek Life of Adam and Eve (2023) 767
sentencing, adam, of	Levison, The Greek Life of Adam and Eve (2023) 767
septuagint, acceptance in the jewish community	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
septuagint, and contemporary translation theory	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
septuagint	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 239
septuagint (lxx)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 150
sermon on the mount	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
servitude/slavery	Stuckenbruck, 1 Enoch 91-108 (2007) 555
seventy languages	Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 47
shechemites	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 590
shekhina, exclusive	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
sheol	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 60
shield of achilles	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 57
sinai, covenant	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121
sinai, lawgiving	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 121