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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 32.31


כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃For their rock is not as our Rock, Even our enemies themselves being judges.


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

20 results
1. Hebrew Bible, Song of Songs, 2.8, 5.12, 7.5 (9th cent. BCE - 3rd cent. BCE)

2.8. קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃ 5.12. עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃ 7.5. צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל־שַׁעַר בַּת־רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק׃ 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 5.12. His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set. 7.5. Thy neck is as a tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim; Thy nose is like the tower of Lebanon Which looketh toward Damascus.
2. Hebrew Bible, Deuteronomy, 30.1-30.10, 32.1-32.30, 32.32-32.43, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE)

30.1. וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.1. כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.2. לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.2. וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.4. אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃ 30.5. וֶהֱבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ׃ 30.6. וּמָל יְהוָה אֱלֹהֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ׃ 30.7. וְנָתַן יְהוָה אֱלֹהֶיךָ אֵת כָּל־הָאָלוֹת הָאֵלֶּה עַל־אֹיְבֶיךָ וְעַל־שֹׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ׃ 30.8. וְאַתָּה תָשׁוּב וְשָׁמַעְתָּ בְּקוֹל יְהוָה וְעָשִׂיתָ אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 30.9. וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃ 32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃ 32.2. וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם אֶרְאֶה מָה אַחֲרִיתָם כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא־אֵמֻן בָּם׃ 32.2. יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב׃ 32.3. אֵיכָה יִרְדֹּף אֶחָד אֶלֶף וּשְׁנַיִם יָנִיסוּ רְבָבָה אִם־לֹא כִּי־צוּרָם מְכָרָם וַיהוָה הִסְגִּירָם׃ 32.3. כִּי שֵׁם יְהוָה אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ׃ 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ 32.5. וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל־עַמֶּיךָ כַּאֲשֶׁר־מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל־עַמָּיו׃ 32.5. שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃ 32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ 32.7. זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 32.11. כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃ 32.12. יְהוָה בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר׃ 32.13. יַרְכִּבֵהוּ עַל־במותי [בָּמֳתֵי] אָרֶץ וַיֹּאכַל תְּנוּבֹת שָׂדָי וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע וְשֶׁמֶן מֵחַלְמִישׁ צוּר׃ 32.14. חֶמְאַת בָּקָר וַחֲלֵב צֹאן עִם־חֵלֶב כָּרִים וְאֵילִים בְּנֵי־בָשָׁן וְעַתּוּדִים עִם־חֵלֶב כִּלְיוֹת חִטָּה וְדַם־עֵנָב תִּשְׁתֶּה־חָמֶר׃ 32.15. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃ 32.16. יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ 32.19. וַיַּרְא יְהוָה וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו׃ 32.21. הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃ 32.22. כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃ 32.23. אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ 32.24. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ 32.25. מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ 32.26. אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם׃ 32.27. לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ 32.28. כִּי־גוֹי אֹבַד עֵצוֹת הֵמָּה וְאֵין בָּהֶם תְּבוּנָה׃ 32.29. לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת יָבִינוּ לְאַחֲרִיתָם׃ 32.32. כִּי־מִגֶּפֶן סְדֹם גַּפְנָם וּמִשַּׁדְמֹת עֲמֹרָה עֲנָבֵמוֹ עִנְּבֵי־רוֹשׁ אַשְׁכְּלֹת מְרֹרֹת לָמוֹ׃ 32.33. חֲמַת תַּנִּינִם יֵינָם וְרֹאשׁ פְּתָנִים אַכְזָר׃ 32.34. הֲלֹא־הוּא כָּמֻס עִמָּדִי חָתֻם בְּאוֹצְרֹתָי׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.37. וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃ 32.38. אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.41. אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃ 32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ 30.1. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee," 30.2. and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;" 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee." 30.4. If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee." 30.5. And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. ." 30.6. And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live." 30.7. And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, that persecuted thee." 30.8. And thou shalt return and hearken to the voice of the LORD, and do all His commandments which I command thee this day." 30.9. And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;" 30.10. if thou shalt hearken to the voice of the LORD thy God, to keep His commandments and His statutes which are written in this book of the law; if thou turn unto the LORD thy God with all thy heart, and with all thy soul." 32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth." 32.2. My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb." 32.3. For I will proclaim the name of the LORD; Ascribe ye greatness unto our God." 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. ." 32.5. Is corruption His? No; His children’s is the blemish; A generation crooked and perverse." 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?" 32.7. Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance." 32.10. He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye." 32.11. As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—" 32.12. The LORD alone did lead him, And there was no strange god with Him." 32.13. He made him ride on the high places of the earth, And he did eat the fruitage of the field; And He made him to suck honey out of the crag, And oil out of the flinty rock;" 32.14. Curd of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and he-goats, With the kidney-fat of wheat; And of the blood of the grape thou drankest foaming wine." 32.15. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation." 32.16. They roused Him to jealousy with strange gods, With abominations did they provoke Him." 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not." 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." 32.19. And the LORD saw, and spurned, Because of the provoking of His sons and His daughters." 32.20. And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness." 32.21. They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation." 32.22. For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains." 32.23. I will heap evils upon them; I will spend Mine arrows upon them;" 32.24. The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust." 32.25. Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs." 32.26. I thought I would make an end of them, I would make their memory cease from among men;" 32.27. Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’" 32.28. For they are a nation void of counsel, And there is no understanding in them." 32.29. If they were wise, they would understand this, They would discern their latter end." 32.30. How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?" 32.32. For their vine is of the vine of Sodom, And of the fields of Gomorrah; Their grapes are grapes of gall, Their clusters are bitter;" 32.33. Their wine is the venom of serpents, And the cruel poison of asps." 32.34. ’Is not this laid up in store with Me, Sealed up in My treasuries?" 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large." 32.37. And it is said: Where are their gods, The rock in whom they trusted;" 32.38. Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection." 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand." 32.40. For I lift up My hand to heaven, And say: As I live for ever," 32.41. If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me." 32.42. I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’" 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people." 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;" 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet." 33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. ." 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again."
3. Hebrew Bible, Exodus, 16.11, 19.4 (9th cent. BCE - 3rd cent. BCE)

16.11. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 16.11. And the LORD spoke unto Moses, saying:" 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself."
4. Hebrew Bible, Jonah, 4.6 (9th cent. BCE - 3rd cent. BCE)

4.6. וַיְמַן יְהוָה־אֱלֹהִים קִיקָיוֹן וַיַּעַל מֵעַל לְיוֹנָה לִהְיוֹת צֵל עַל־רֹאשׁוֹ לְהַצִּיל לוֹ מֵרָעָתוֹ וַיִּשְׂמַח יוֹנָה עַל־הַקִּיקָיוֹן שִׂמְחָה גְדוֹלָה׃ 4.6. And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil. So Jonah was exceeding glad because of the gourd."
5. Hebrew Bible, Leviticus, 17.7, 20.23-20.24 (9th cent. BCE - 3rd cent. BCE)

17.7. וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃ 20.23. וְלֹא תֵלְכוּ בְּחֻקֹּת הַגּוֹי אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם כִּי אֶת־כָּל־אֵלֶּה עָשׂוּ וָאָקֻץ בָּם׃ 20.24. וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃ 17.7. And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. ." 20.23. And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them." 20.24. But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples."
6. Hebrew Bible, Numbers, 20.23, 25.2-25.3, 25.8, 25.12-25.13 (9th cent. BCE - 3rd cent. BCE)

20.23. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּהֹר הָהָר עַל־גְּבוּל אֶרֶץ־אֱדוֹם לֵאמֹר׃ 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ 20.23. And the LORD spoke unto Moses and Aaron in mount Hor, by the border of the land of Edom, saying:" 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods." 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel." 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." 25.12. Wherefore say: Behold, I give unto him My covet of peace;" 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’"
7. Hebrew Bible, Psalms, 3.4, 24.7 (9th cent. BCE - 3rd cent. BCE)

3.4. וְאַתָּה יְהוָה מָגֵן בַּעֲדִי כְּבוֹדִי וּמֵרִים רֹאשִׁי׃ 24.7. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃ 3.4. But thou, O LORD, art a shield about me; My glory, and the lifter up of my head." 24.7. Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in."
8. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)

7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
9. Hebrew Bible, Isaiah, 2.8, 43.6, 47.2-47.3, 49.22, 62.3 (8th cent. BCE - 5th cent. BCE)

2.8. וַתִּמָּלֵא אַרְצוֹ אֱלִילִים לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו׃ 43.6. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃ 47.2. קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃ 47.3. תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃ 49.22. כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֶשָּׂא אֶל־גּוֹיִם יָדִי וְאֶל־עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל־כָּתֵף תִּנָּשֶׂאנָה׃ 62.3. וְהָיִיתְ עֲטֶרֶת תִּפְאֶרֶת בְּיַד־יְהוָה וצנוף [וּצְנִיף] מְלוּכָה בְּכַף־אֱלֹהָיִךְ׃ 2.8. Their land also is full of idols; Every one worshippeth the work of his own hands, That which his own fingers have made." 43.6. I will say to the north: ‘Give up’, And to the south: ‘Keep not back, bring My sons from far, and My daughters from the end of the earth;" 47.2. Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers." 47.3. Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede." 49.22. Thus saith the Lord GOD: Behold, I will lift up My hand to the nations, And set up Mine ensign to the peoples, And they shall bring thy sons in their bosom, And thy daughters shall be carried upon their shoulders." 62.3. Thou shalt also be a crown of beauty in the hand of the LORD, And a royal diadem in the open hand of thy God."
10. Septuagint, Isaiah, 63.16, 64.7 (8th cent. BCE - 6th cent. BCE)

11. Hebrew Bible, Ezekiel, 30.13 (6th cent. BCE - 5th cent. BCE)

30.13. כֹּה־אָמַר אֲדֹנָי יְהוִה וְהַאֲבַדְתִּי גִלּוּלִים וְהִשְׁבַּתִּי אֱלִילִים מִנֹּף וְנָשִׂיא מֵאֶרֶץ־מִצְרַיִם לֹא יִהְיֶה־עוֹד וְנָתַתִּי יִרְאָה בְּאֶרֶץ מִצְרָיִם׃ 30.13. Thus saith the Lord GOD: I will also destroy the idols, And I will cause the things of nought to cease from Noph; And there shall be no more a prince out of the land of Egypt; And I will put a fear in the land of Egypt."
12. Septuagint, Judith, 13.8, 14.7 (2nd cent. BCE - 0th cent. CE)

13.8. And she struck his neck twice with all her might, and severed it from his body. 14.7. And when they raised him up he fell at Judith's feet, and knelt before her, and said, "Blessed are you in every tent of Judah! In every nation those who hear your name will be alarmed.
13. Josephus Flavius, Jewish Antiquities, 2.346, 7.305 (1st cent. CE - 1st cent. CE)

2.346. And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night employed in singing of hymns, and in mirth. Moses also composed a song unto God, containing his praises, and a thanksgiving for his kindness, in hexameter verse. 7.305. 3. And now David being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of metre; some of those which he made were trimeters, and some were pentameters. He also made instruments of music, and taught the Levites to sing hymns to God, both on that called the sabbath day, and on other festivals.
14. New Testament, 1 Corinthians, 8.1-8.3, 8.6, 10.4-10.10, 10.19-10.22, 12.2 (1st cent. CE - 1st cent. CE)

8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led.
15. New Testament, Romans, 9.32-9.33, 11.11, 11.22 (1st cent. CE - 1st cent. CE)

9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.
16. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE)

1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)."
17. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)

18. Anon., Sifre Deuteronomy, 307, 310-311, 313-315, 317, 320-323, 327-329, 331-333, 335-336, 306 (2nd cent. CE - 4th cent. CE)

19. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)

9a. מותרין לישא ערב הרגל קשיא לכולהו,לא קשיא למאן דאמר משום שמחה עיקר שמחה חד יומא הוא,למ"ד משום טירחא עיקר טירחא חד יומא הוא למ"ד משום ביטול פריה ורביה לחד יומא לא משהי איניש נפשיה,ודאין מערבין שמחה בשמחה מנלן דכתיב (מלכים א ח, סה) ויעש שלמה בעת ההיא את החג וכל ישראל עמו קהל גדול מלבוא חמת עד נחל מצרים [לפני ה' אלהינו] שבעת ימים ושבעת ימים ארבעה עשר יום ואם איתא דמערבין שמחה בשמחה איבעי ליה למינטר עד החג ומיעבד שבעה להכא ולהכא,ודלמא מינטר לא נטרינן והיכא דאתרמי עבדינן איבעי ליה לשיורי פורתא,שיורי בנין בהמ"ק לא משיירינן איבעי ליה לשיורי באמה כליא עורב,אמה כליא עורב צורך בנין הבית הוא אלא מדמייתר קרא מכדי כתיב ארבעה עשר יום שבעת ימים ושבעת ימים למה לי שמע מינה הני לחוד והני לחוד,א"ר פרנך א"ר יוחנן אותה שנה לא עשו ישראל את יום הכפורים והיו דואגים ואומרים שמא נתחייבו שונאיהן של ישראל כלייה יצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא,מאי דרוש אמרו קל וחומר ומה משכן שאין קדושתו קדושת עולם וקרבן יחיד דוחה שבת דאיסור סקילה מקדש דקדושתו קדושת עולם וקרבן צבור ויום הכפורים דענוש כרת לא כ"ש,אלא אמאי היו דואגים התם צורך גבוה הכא צורך הדיוט הכא נמי מיעבד ליעבדו מיכל לא ניכלו ולא לישתו אין שמחה בלא אכילה ושתיה,ומשכן דדחי שבת מנלן אילימא מדכתיב (במדבר ז, יב) ביום הראשון וביום השביעי דלמא שביעי לקרבנות אמר רב נחמן בר יצחק אמר קרא (במדבר ז, עב) ביום עשתי עשר יום מה יום כולו רצוף אף עשתי עשר כולן רצופין,ודלמא ימים הראויין כתיב קרא אחרינא (במדבר ז, עח) ביום שנים עשר יום מה יום כולו רצוף אף שנים עשר יום כולן רצופין,ודלמא הכא נמי ימים הראויין אם כן תרי קראי למה לי,ומקדש דדוחה יום הכפורים מנלן אילימא מדכתיב ארבעה עשר יום ודלמא ימים הראויין גמר יום יום מהתם,יצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא ומנלן דאחיל להו דתני תחליפא (מלכים א ח, סו) ביום השמיני שלח את העם ויברכו את המלך וילכו לאהליהם שמחים וטובי לב על כל הטובה אשר עשה ה' לדוד עבדו ולישראל עמו,לאהליהם שהלכו ומצאו נשיהם בטהרה שמחים שנהנו מזיו השכינה וטובי לב שכל אחד ואחד נתעברה אשתו בבן זכר על כל הטובה שיצתה בת קול ואמרה להם כולכם מזומנין לחיי העולם הבא,לדוד עבדו ולישראל עמו בשלמא לישראל עמו דאחיל להו עון יום הכפורים אלא לדוד עבדו מאי היא,אמר רב יהודה אמר רב בשעה שביקש שלמה להכניס ארון למקדש דבקו שערים זה לזה אמר שלמה עשרים וארבע רננות ולא נענה פתח ואמר (תהלים כד, ז) שאו שערים ראשיכם וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דוד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו הכל שמחל לו הקב"ה על אותו עון,ר' יונתן בן עסמיי ורבי יהודה בן גרים תנו פרשת נדרים בי ר' שמעון בן יוחי איפטור מיניה באורתא לצפרא הדור וקא מפטרי מיניה אמר להו ולאו איפטריתו מיני באורתא,אמרו ליה למדתנו רבינו תלמיד שנפטר מרבו ולן באותה העיר צריך ליפטר ממנו פעם אחרת שנאמר ביום השמיני שלח את העם ויברכו את המלך וכתיב (דברי הימים ב ז, י) וביום עשרים ושלשה לחדש השביעי שלח את העם,אלא מכאן לתלמיד הנפטר מרבו ולן באותה העיר צריך ליפטר ממנו פעם אחרת,א"ל לבריה בני אדם הללו אנשים של צורה הם זיל גביהון דליברכוך אזל אשכחינהו דקא רמו קראי אהדדי כתיב (משלי ד, כו) פלס מעגל רגלך וכל דרכיך יכונו וכתיב (משלי ה, ו) אורח חיים פן תפלס,לא קשיא כאן במצוה שאפשר לעשותה ע"י אחרים 9a. bare permitted to marry on the eve of the pilgrimage Festival.This poses ba difficulty to all ofthe opinions, as a wedding celebration ordinarily extends for seven days, and the majority of the celebration will coincide with the Festival.,The Gemara answers: This is bnot difficult,as this ibaraitacan be reconciled with all of the opinions. bAccording to the one who saidthat one may not get married on the intermediate days of a Festival bbecause of joy,i.e., because one must not mix one joy with another, or because one may not put aside the rejoicing of the Festival and occupy himself with rejoicing with his wife, this is not difficult, as bthe primary joyof a wedding bisonly bone day,and after that, the joy of the wedding will not affect the joy of the Festival.,And baccording to the one who saidthat one may not marry on the intermediate days of a Festival bdue tothe excessive bexertionthat the wedding preparations demand, it is not difficult, as bthe primary exertion isonly bone day.After the wedding, excessive exertion is not required. And baccording to the one who saidthat the reason is bdue to the neglect ofthe mitzva to be bfruitful and multiply,there is no room for concern: Since there is only bone day,the eve of the Festival, when he can get married and save money on the feast, ba man will not delayhis wedding in order to get married then, lest some unforeseen circumstance arise that will prevent him from getting married on that day. Therefore, according to all the reasons offered, there is no need to prohibit weddings on the eve of a Festival.,§ The Gemara asks: With regard to the principle that bone may not mixone bjoy withanother bjoy, from where do wederive it? The Gemara explains that the source is bas it is writtenwith regard to the dedication of the Temple: b“So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance of Hamath to the Brook of Egypt, before the Lord our God, seven days and seven days, fourteen days”(I Kings 8:65). bAnd if it is sothat bone mayin fact bmixone bjoy withanother bjoy, he should have waited until the festivalof iSukkot /i, which was the second set of seven days, band madea feast of bsevendays bfor this and for that,i.e., for the dedication of the Temple and for the festival of iSukkottogether. The fact that he did not do so indicates that one must not mix one joy with another.,The Gemara raises a question: bPerhaps,however, it may be derived from here only that bwe may not delaya wedding to be on a Festival, just as King Solomon did not delay the Temple dedication to be on the Festival, but nevertheless, bwhere it happensto occur that way, bwe mayindeed bpreparea feast to celebrate both occasions together. The Gemara answers: If this were permitted, Solomon bshould have left a smallpart of the Temple unfinished until the Festival, and thereby arranged for a joint celebration of the dedication of the Temple and the festival of iSukkot /i.,The Gemara responds: bOne may not leaveany part of bthe building of the Templeundone, as a mitzva should be completed as quickly as possible. The Gemara modifies its previous opinion: Solomon bshould have left the cubit- /bwide plates with spikes, which were designed to beliminate the ravens,unfinished. The roof of the Temple was fitted with sharp metal spikes to deter the ravens, who were attracted by the smell of the sacrificial meat, from perching there. Although this was not considered a part of the building itself, delaying its installation would have allowed Solomon to delay the celebration of the Temple dedication.,The Gemara rejects this opinion as well: bThe cubit /b-wide plates with spikes to beliminate the ravens was a necessaryelement bin the building of the Temple,and consequently Solomon could not delay its construction either. bRather,the proof is bfrom the redundancyin bthe verse. Since it is written “fourteen days,” why do Ineed the verse to specify b“seven days and seven days”? Learn from itthat btheseseven days of celebrating the Temple dedication must bbe discrete, andsimilarly, btheseseven days of celebrating the Festival must bbe discrete,due to the principle that one may not mix one joy with another.,§ Apropos the discussion of the celebration at Solomon’s dedication of the Temple, the Gemara relates that bRabbi Parnakh said that Rabbi Yoḥa said: That year,the Jewish people bdid not observe Yom Kippur,as the seven-day celebration of the dedication of the Temple coincided with Yom Kippur and all seven days were celebrated with feasting. bAndthe people bwere worried and said: Perhaps the enemies of the Jewish people,a euphemism for the Jewish people themselves, bhave become liable to be destroyedfor the transgression of eating on Yom Kippur, which is punishable by ikaret /i. bA Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come. /b,The Gemara asks: bWhat derivationled them to conclude that it was permitted for them to eat on Yom Kippur? The Gemara explains that they based their ruling on an ia fortiori /iinference: bIfat the dedication of bthe Tabernacle, whose sanctity is not a permanent sanctity, an individual’s offering,i.e., an offering of one of the tribal princes, boverridesthe prohibition of bShabbat,as the princes’ offerings were brought every day including Shabbat despite the attendant transgression of ba prohibitionthat is punishable by bstoning;then with regard to the dedication of bthe Temple, whose sanctity is a permanent sanctityand the offerings brought there were bcommunal offerings,is it bnot all the more soclear that the dedication of the Temple overrides the prohibition of bYom Kippur,a violation that is bpunishable bythe less severe punishment of ikaret /i? /b,The Gemara asks: bButif they had firm basis for their behavior, bwhy were they worried?The Gemara answers that one can refute this ia fortioriinference as follows: bThere,at the dedication of the Tabernacle, Shabbat was desecrated only bfor the necessitiesof the Temple service to God on bHigh,i.e., by sacrificing offerings. bHere,at the dedication of the Temple, they desecrated Yom Kippur by eating and drinking, which was for bthe need of commonmortals. Based on this distinction the Gemara suggests: bHere too,at the dedication of the Temple bthey shouldhave bperformedthe rites of the sacrificial offerings and bthey should nothave beaten or drunk.The Gemara answers: bThere is nocomplete brejoicing without eating and drinking. /b,With regard to the proof itself, the Gemara asks: bAnd from where do wederive that the offerings brought at the dedication of bthe Tabernacle overrode Shabbat? If we sayit is bas it is writtenwith regard to the offerings brought by the tribal princes: b“On the first day”(Numbers 7:12) band “on the seventh day”(Numbers 7:48), this is not a conclusive proof, as bperhapsthis refers not to the seventh day of the week but to bthe seventhday bofsacrificial bofferings.Perhaps they skipped Shabbat and did not sacrifice offerings connected to the dedication of the Tabernacle on that day. bRav Naḥman bar Yitzḥak said: The versealso bstates: “On the day of the eleventh day”(Numbers 7:72). The repetition of the word day indicates that bjust as a day is allone bcontinuousperiod of time, bso too, the elevendays bwere allone bcontinuousperiod of time, with no break in the middle, even for Shabbat.,The Gemara asks: bBut perhapsthis refers only to bdays that are fitfor an individual’s offerings, i.e., the offerings were sacrificed on eleven consecutive days that were suitable for sacrificing the offerings of an individual, but not on Shabbat. The Gemara answers: In banother verse it is written: “On the day of the twelfth day”(Numbers 7:78), indicating that bjust as a day is allone bcontinuousperiod of time, bso too, the twelve days were allone bcontinuousperiod of time.,The Gemara asks again: bBut perhaps here toothis is referring to bdays that are fitfor sacrificing the offerings of an individual? The Gemara rejects this opinion: bIf so, why do Ineed btwo verses,the verse with regard to the eleventh day and the verse with regard to the twelfth day, to teach the same principle? The fact that the Torah uses repetitive phraseology in both verses indicates that all the days were consecutive, without a break for Shabbat.,The Gemara asks: bAnd from where do wederive that the feasting at the time of the dedication of bthe Temple overrides Yom Kippur,so that the people did not have to fast? bIf we sayit is derived bfrom that which is written: Fourteen days, perhapsthis is referring to bdays that are fitfor feasting, to the exclusion of Yom Kippur. The Gemara answers: This is bderivedby means of a verbal analogy between the word b“day”mentioned in this context bandthe word b“day”mentioned bthere,with regard to the dedication of the Tabernacle. Just as there the days were consecutive, without a break for Shabbat, so too here, the days were consecutive, without a break for Yom Kippur.,It was stated above that ba Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come.The Gemara asks: bAnd from where do wederive bthatGod bpardoned themfor this sin? The Gemara answers: The Sage bTaḥlifa taughtin a ibaraitathat the verse states: b“On the eighth day he sent the people away, and they blessed the king, and went to their tents joyful and glad of heart for all the goodness that the Lord had done for David His servant and for Israel His people”(I Kings 8:66).,This verse may be expounded as follows: The words b“to their tents”indicate bthat they went and found their wives ina state of bpurity,as the terms tent and house often denote one’s wife. The term b“joyful”is referring to the fact bthey had enjoyed the splendor of the Divine Presence,as there was a revelation of the Divine Presence when the offerings were sacrificed in the Temple. The phrase b“and glad of heart”refers to the fact that beach of their wives conceived a male child.The words b“for all the goodness”indicate bthat a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come,which is the ultimate good.,The aforementioned verse stated: “For all the goodness that the Lord had done bfor David His servant and for Israel His people. /b” The Gemara asks: bGranted,when the verse mentions the goodness that God did bfor Israel His people,this is referring to the fact bthat He pardoned them the sin ofeating on bYom Kippurthat year; bbut what isthe goodness that God performed bfor David His servant? /b, bRav Yehuda said that Rav said: When Solomon sought to bring the Ark into the Temple the gates clung togetherand could not be opened. bSolomon uttered twenty-four songsof praise, bandhis prayer bwas not answered. He began and said: “Lift up your heads, O you gates,and be lifted up, you everlasting doors; and the King of glory shall come in” (Psalms 24:7), bbutonce again his prayer bwas not answered,and the Temple gates remained closed., bOnce he said:“Now therefore arise, O Lord God, into your resting place, You, and the Ark of Your strength; Let your priests, O Lord God, be clothed with victory and let Your pious ones rejoice in goodness. bO Lord God, do not turn away the face of Your anointed; remember the faithful love of David Your servant”(II Chronicles 6:41–42), bhe was immediately answered. At that moment the faces of David’s enemies turneddark blike thecharred bbottom of a pot, and all knew that the Holy One, Blessed be He, forgave him for that sininvolving Bathsheba, as they saw that it was only in his merit that the gates of the Temple opened.,The Gemara relates that bRabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, studied the portiondealing with boaths in the study hall of Rabbi Shimon ben Yoḥai.After completing their studies, the disciples btook leave oftheir master bin the evening,but did not yet leave the city. bIn the morning they went back and took leave of hima second time. bHe said to them: Did you notalready btake leave of meyesterday bin the evening? /b, bThey said to him: You have taught us, our teacher,that ba disciple who takes leave of his teacher andthen bstays overnight in the same city must take leave of him an additional time, as it is statedat the conclusion of the dedication of the Temple: b“On the eighth day he sent the people away, and they blessed the king”(I Kings 8:66), bandelsewhere bit is written: “And on the twenty-third day of the seventh month he sent the people away”(II Chronicles 7:10). The eighth day in the verse is referring to the Eighth Day of Assembly, the twenty-second of the month of Tishrei, yet it says that he sent the people away on the next day, the twenty-third of the month., bRather,it can be derived bfrom herethat ba disciple who takes leave of his teacher andthen bstays overnight in the same city must take leave of him an additional time,just as the Jewish people took leave of Solomon an additional time on the day after the Festival, on the twenty-third of Tishrei.,Rabbi Shimon ben Yoḥai bsaid to his son: Thesetwo bpeople,Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, bare men ofnoble bform [ itzura /i]i.e., wise and learned individuals; bgo to them so that they will bless you. He wentand bfound themdeep in discussion, braisingapparent bcontradictions between versesas follows: bIt is written: “Make level the path of your feet, and let all your ways be established”(Proverbs 4:26), indicating that when one has the opportunity to perform more than one mitzva, he must evaluate which of them is most important. bAndelsewhere bit is written: “Lest you level out the path of life,”(Proverbs 5:6), indicating that one must perform each mitzva as the opportunity arises, without considering its relative importance.,They explained that it is bnot difficult: Here,in the first verse cited above, it is discussing ba mitzva that can be done by others,and therefore one must consider what is most worthwhile for him to perform himself and what he will leave to others.
20. Anon., Pesiqta De Rav Kahana, 1.1



Subjects of this text:

subject book bibliographic info
abraham Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
akiva, r., interprets song of songs in terms of israel and the nations Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183
apocrypha Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
bishops, and congregation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
canaanites Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 54
christ, as rock McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 168
combat myth Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
congregations, as liturgical participants Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
creation and ownership, through christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 168
david (king) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
davidic dynasty Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
demons McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 160
divine identity McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 168
domain, private versus public, egyptians Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 54
easter, vigil Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
eschatology Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
eternal living creature McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 168
exile, babylonian Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
exile Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
five senses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
god, as tested Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
graetz, heinrich, haazinu Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 54, 66
hermeneutic Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
hermeneutics Keener, First-Second Corinthians (2005) 85
historicization, proleptic Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
identification Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
idols, as demons McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 160
idols, as mediators McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 160
isaac Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
jacob Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
joshua Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
judith Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
land, promised (see also canaan) Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
latin Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
leaders Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
levi Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
libya Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
martyrdom Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183
mediation McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 160, 168
memory Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
messiah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183
metre, pentameters Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
metre, trimeters Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
metre Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
miracles McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 160, 168
moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
new testament Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
odes Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
oea, libya Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
old latin bible Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
peace Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
pedagogy Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
pentateuch Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
performed traditions Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
praise, songs of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
psalter Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
qumran Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
rabbinic literature Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
servant, of david Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
servant, of moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
servant, of the sea Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
shema McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 168
shivata shir ha-shirim (yannai) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183
song of moses McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 160, 168
songs, biblical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
tannaitic midrashim Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
temple, rebuilding of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 183
temple, second Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
temporal horizon, in the writings of the church fathers Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
testing passim, roles in Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
textual criticism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
translation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
tripoli, libya Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
typology, figuration, in contrast to prefiguration' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
vaticinium ex eventu Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
vulgate Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
wilderness passim, place Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 134
worship, early christian Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59