Tiresias: The Ancient Mediterranean Religions Source Database

6278

Hebrew Bible, Deuteronomy, 32.7-32.9
זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 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.
בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 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.
כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ For the portion of the LORD is His people, Jacob the lot of His inheritance.

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

32 results
1. Hebrew Bible, Song of Songs, 2.8 (9th cent. BCE - 3rd cent. BCE) 2.8. קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃ 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills.
2. Hebrew Bible, Deuteronomy, 1.1, 10.9, 17.11, 30.1-30.10, 30.19-30.20, 31.5-31.6, 31.12-31.13, 31.19, 31.26-31.29, 32.1-32.6, 32.8-32.43, 34.12 (9th cent. BCE - 3rd cent. BCE) 1.1. יְהוָה אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם וְהִנְּכֶם הַיּוֹם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב׃ 1.1. אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן בַּמִּדְבָּר בָּעֲרָבָה מוֹל סוּף בֵּין־פָּארָן וּבֵין־תֹּפֶל וְלָבָן וַחֲצֵרֹת וְדִי זָהָב׃ 10.9. עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 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׃ 30.19. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃ 31.5. וּנְתָנָם יְהוָה לִפְנֵיכֶם וַעֲשִׂיתֶם לָהֶם כְּכָל־הַמִּצְוָה אֲשֶׁר צִוִּיתִי אֶתְכֶם׃ 31.6. חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃ 31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.13. וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃ 31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ 31.26. לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃ 31.27. כִּי אָנֹכִי יָדַעְתִּי אֶת־מֶרְיְךָ וְאֶת־עָרְפְּךָ הַקָּשֶׁה הֵן בְּעוֹדֶנִּי חַי עִמָּכֶם הַיּוֹם מַמְרִים הֱיִתֶם עִם־יְהֹוָה וְאַף כִּי־אַחֲרֵי מוֹתִי׃ 31.28. הַקְהִילוּ אֵלַי אֶת־כָּל־זִקְנֵי שִׁבְטֵיכֶם וְשֹׁטְרֵיכֶם וַאֲדַבְּרָה בְאָזְנֵיהֶם אֵת הַדְּבָרִים הָאֵלֶּה וְאָעִידָה בָּם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 31.29. כִּי יָדַעְתִּי אַחֲרֵי מוֹתִי כִּי־הַשְׁחֵת תַּשְׁחִתוּן וְסַרְתֶּם מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִי אֶתְכֶם וְקָרָאת אֶתְכֶם הָרָעָה בְּאַחֲרִית הַיָּמִים כִּי־תַעֲשׂוּ אֶת־הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ בְּמַעֲשֵׂה יְדֵיכֶם׃ 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׃ 32.8. 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׃ 32.31. כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃ 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׃ 34.12. וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־יִשְׂרָאֵל׃ 1.1. THESE ARE the words which Moses spoke unto all Israel beyond the Jordan; in the wilderness, in the Arabah, over against Suph, between Paran and Tophel, and Laban, and Hazeroth, and Di-zahab." 10.9. Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—" 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left." 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." 30.19. I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;" 30.20. to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." 31.5. And the LORD will deliver them up before you, and ye shall do unto them according unto all the commandment which I have commanded you." 31.6. Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’" 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;" 31.13. and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’" 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel." 31.26. ’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee." 31.27. For I know thy rebellion, and thy stiff neck; behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?" 31.28. Assemble unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them." 31.29. For I know that after my death ye will in any wise deal corruptly, and turn aside from the way which I have commanded you; and evil will befall you in the end of days; because ye will do that which is evil in the sight of the LORD, to provoke Him through the work of your hands.’" 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?" 32.8. 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?" 32.31. For their rock is not as our Rock, Even our enemies themselves being judges." 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." 34.12. and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel."
3. Hebrew Bible, Exodus, 15.1-15.21, 19.4, 31.2-31.3 (9th cent. BCE - 3rd cent. BCE) 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5. תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 15.12. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 15.14. שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃ 15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 15.16. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.19. כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם׃ 15.21. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 31.2. רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃ 31.3. וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃ 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea." 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him." 15.3. The LORD is a man of war, The LORD is His name." 15.4. Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea." 15.5. The deeps cover them— They went down into the depths like a stone." 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy." 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble." 15.8. And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 15.10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters." 15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?" 15.12. Thou stretchedst out Thy right hand— The earth swallowed them." 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation." 15.14. The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia." 15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away." 15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten." 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." 15.19. For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea." 15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances." 15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea." 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 31.2. ’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;" 31.3. and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,"
4. Hebrew Bible, Genesis, 2.7-2.9, 9.20-9.21, 21.33, 25.27, 26.8, 26.32-26.33, 29.35, 30.37, 36.12 (9th cent. BCE - 3rd cent. BCE) 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 21.33. וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃ 25.27. וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃ 26.8. וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃ 26.32. וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל־אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם׃ 26.33. וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל־כֵּן שֵׁם־הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה׃ 29.35. וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־יְהוָה עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת׃ 30.37. וַיִּקַּח־לוֹ יַעֲקֹב מַקַּל לִבְנֶה לַח וְלוּז וְעֶרְמוֹן וַיְפַצֵּל בָּהֵן פְּצָלוֹת לְבָנוֹת מַחְשֹׂף הַלָּבָן אֲשֶׁר עַל־הַמַּקְלוֹת׃ 36.12. וְתִמְנַע הָיְתָה פִילֶגֶשׁ לֶאֱלִיפַז בֶּן־עֵשָׂו וַתֵּלֶד לֶאֱלִיפַז אֶת־עֲמָלֵק אֵלֶּה בְּנֵי עָדָה אֵשֶׁת עֵשָׂו׃ 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 9.20. And Noah, the man of the land, began and planted a vineyard." 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent." 21.33. And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God." 25.27. And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents." 26.8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife." 26.32. And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him: ‘We have found water.’" 26.33. And he called it Shibah. Therefore the name of the city is Beer-sheba unto this day." 29.35. And she conceived again, and bore a son; and she said: ‘This time will I praise the LORD.’ Therefore she called his name Judah; and she left off bearing." 30.37. And Jacob took him rods of fresh poplar, and of the almond and of the plane-tree; and peeled white streaks in them, making the white appear which was in the rods." 36.12. And Timna was concubine to Eliphaz Esau’s son; and she bore to Eliphaz Amalek. These are the sons of Adah Esau’s wife."
5. Hebrew Bible, Hosea, 14.9-14.10 (9th cent. BCE - 3rd cent. BCE) 14.9. אֶפְרַיִם מַה־לִּי עוֹד לָעֲצַבִּים אֲנִי עָנִיתִי וַאֲשׁוּרֶנּוּ אֲנִי כִּבְרוֹשׁ רַעֲנָן מִמֶּנִּי פֶּרְיְךָ נִמְצָא׃ 14.9. Ephraim [shall say]: ‘What have I to do any more with idols?’ As for Me, I respond and look on him; I am like a leafy cypress-tree; From Me is thy fruit found." 14.10. Whoso is wise, let him understand these things, Whoso is prudent, let him know them. For the ways of the LORD are right, And the just do walk in them; But transgressors do stumble therein."
6. Hebrew Bible, Joel, 2.31 (9th cent. BCE - 3rd cent. BCE)
7. 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."
8. Hebrew Bible, Leviticus, 1.1, 13.12-13.13, 16.8, 19.23-19.25 (9th cent. BCE - 3rd cent. BCE) 1.1. וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃ 1.1. וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃ 13.12. וְאִם־פָּרוֹחַ תִּפְרַח הַצָּרַעַת בָּעוֹר וְכִסְּתָה הַצָּרַעַת אֵת כָּל־עוֹר הַנֶּגַע מֵרֹאשׁוֹ וְעַד־רַגְלָיו לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵן׃ 13.13. וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת־כָּל־בְּשָׂרוֹ וְטִהַר אֶת־הַנָּגַע כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא׃ 16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 1.1. And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:" 13.12. And if the leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his feet, as far as appeareth to the priest;" 13.13. then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean." 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 19.25. But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God."
9. Hebrew Bible, Malachi, 4.5 (9th cent. BCE - 3rd cent. BCE)
10. Hebrew Bible, Numbers, 5.15, 18.20 (9th cent. BCE - 3rd cent. BCE) 5.15. וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance." 18.20. And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel."
11. Hebrew Bible, Psalms, 36.4 (9th cent. BCE - 3rd cent. BCE) 36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good."
12. Hebrew Bible, Zephaniah, 1.14 (9th cent. BCE - 3rd cent. BCE) 1.14. קָרוֹב יוֹם־יְהוָה הַגָּדוֹל קָרוֹב וּמַהֵר מְאֹד קוֹל יוֹם יְהוָה מַר צֹרֵחַ שָׁם גִּבּוֹר׃ 1.14. The great day of the LORD is near, It is near and hasteth greatly, Even the voice of the day of the LORD, Wherein the mighty man crieth bitterly."
13. 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:"
14. Hebrew Bible, Isaiah, 43.6, 49.22 (8th cent. BCE - 5th cent. BCE) 43.6. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃ 49.22. כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֶשָּׂא אֶל־גּוֹיִם יָדִי וְאֶל־עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל־כָּתֵף תִּנָּשֶׂאנָה׃ 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;" 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."
15. Septuagint, Isaiah, 63.16, 64.7 (8th cent. BCE - 6th cent. BCE)
16. Anon., 1 Enoch, 10.12, 16.1, 19.1, 22.4, 22.11, 25.4, 45.2, 48.10, 50.2, 55.3, 84.4, 91.15, 94.8, 94.10, 98.10, 99.15, 103.8, 104.5, 108.10 (3rd cent. BCE - 2nd cent. BCE) 10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 16.1. From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 22.4. assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period [till the period appointed], till the great judgement (comes) upon them.' I saw (the spirit of) a dead man making suit 22.11. lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There 25.4. the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation 45.2. And into the heaven they shall not ascend, And on the earth they shall not come: Such shall be the lot of the sinners Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation. 50.2. On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands. 55.3. When I have desired to take hold of them by the hand of the angels on the day of tribulation and pain because of this, I will cause My chastisement and My wrath to abide upon them, saith 84.4. And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement. 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 94.8. Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches. 99.15. Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement. 103.8. And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.
17. Dead Sea Scrolls, Damascus Covenant, 10.6, 13.2, 13.5, 14.7 (2nd cent. BCE - 1st cent. CE)
18. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.6, 13.2, 13.5, 14.7 (2nd cent. BCE - 1st cent. CE)
19. Dead Sea Scrolls, Community Rule, 3.13, 4.22, 6.15 (2nd cent. BCE - 1st cent. CE)
20. Dead Sea Scrolls, Messianic Rule, 1.5 (2nd cent. BCE - 1st cent. CE)
21. Hebrew Bible, Daniel, 12.10 (2nd cent. BCE - 2nd cent. BCE) 12.10. Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but they that are wise shall understand."
22. Septuagint, Wisdom of Solomon, 2.24 (2nd cent. BCE - 1st cent. BCE) 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.
23. Philo of Alexandria, On The Preliminary Studies, 57-58, 56 (1st cent. BCE - 1st cent. CE) 56. And the father of this passion is very properly described as Eliphah; for this name, being interpreted, means "God has scattered me." But does it not follow that when God scatters, and disperses, and discards the soul, banishing it from himself, irrational passion is at once engendered? For He plants the mind which can really behold him, and which is really attached to God, the vine of a good kind, stretching out its roots so as to make them everlasting, and giving it abundance of fruit for the acquisition and enjoyment of the virtues.
24. Philo of Alexandria, On The Posterity of Cain, 90 (1st cent. BCE - 1st cent. CE) 90. Shall I then inquire of the father who begat me and brought me up, or of those who are his contemporaries, but older than I am? or has God divided the nations, or sown them, or settled them in the land? and will they answer me accurately how this was done, as if they had been present at every division? Surely not. For they will say, We also in our youth were fond of inquiring of our parents and of those who were older than we, and learnt nothing certain; for they had nothing to tell us, and they again professed themselves pupils of those who knew, since they themselves were ignorant. XXVI.
25. Philo of Alexandria, Allegorical Interpretation, 3.1 (1st cent. BCE - 1st cent. CE)
26. Clement of Rome, 1 Clement, 1.1, 3.4, 11.1-11.2, 13.1, 16.2, 35.5, 38.2, 47.6, 55.5 (1st cent. CE - 1st cent. CE) 1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι. 3.4. διὰ τοῦτο πόρρω ἄπεστιν ἡ δικαιοσύνη καὶ εἰρήνη, ἐν τῷ ἀπολιπεῖν ἕκαστον τὸν φόβον τοῦ θεοῦ καὶ ἐν τῇ πίστει αὐτοῦ ἀμβλυωπῆσαι, μηδὲ ἐν τοῖς νομίμοις τῶν προσταγμάτων αὐτοῦ πορεύεσθαι, μηδὲ πολιτεύεσθαι κατὰ τὸ καθῆκον τῷ Χριστῷ, ἀλλὰ ἕκαστον βαδίζειν κατὰ τὰς ἐπιθυμίας τῆς καρδίας αὐτοῦ τῆς πονηρᾶς, ζῆλον ἄδικον καὶ ἀσεβῆ ἀνειληφότας, Wisd. 7, 21 δἰ οὖ καὶ θάνατος εἰσῆλθεν εἰς τὸν κόσμον. 11.1. Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου, πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ̓ αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν καὶ αἰκισμὸν τίθησιν. 11.2. συνεξελθούσης γὰρ αὐτῷ τῆς γυναικὸς ἑτερογνώμονος ὑπαρχούσης καὶ οὐκ ἐν ὁμονοίᾳ, εἰς τοῦτο σημεῖον ἐτέθη, ὥστε γενέσθαι αὐτὴν στήλην ἁλὸς ἕως τῆς ἡμέρας ταύτης, εἰς τὸ γνωστὸν εἶναι πᾶσιν, ὅτι οἱ δίψυχοι καὶ οἱ διστάζοντες περὶ τῆς τοῦ θεοῦ δυνάμεως εἰς κρίμα καὶ εἰς σημείωσιν πάσαις ταῖς γενεαῖς γίνονται. 13.1. Ταπεινοφρονήσωμεν οὖν, ἀδελφοί, ἀποθέμενοι πᾶσαν ἀλαζονείαν καὶ τῦφος καὶ ἀφροσύνην καὶ ὀργάς, καὶ ποιήσωμεν τὸ γεγραμμένον, λέγει γὰρ Jer, 9, 23-24; I Sam 2, 10; I Cor. 1, 31; II Cor. 10, 17 τὸ πνεῦμα τὸ ἅγιον: Μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ μηδὲ ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ μηδὲ ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ̓ ἡ ὁ καυχώμενος ἐν κυρίῳ καυχάσθω, τοῦ ἐκζητεῖν αὐτὸν καὶ ποιεῖν κρίμα καὶ δικαιοσύνην: μάλιστα μεμνημένοι τῶν λόγων τοῦ κυρίου Ἰησοῦ, οὓς ἐλάλησεν διδάσκων ἐπιείκειαν καὶ μακροθυμίαν. Matt. 5, 7; 6, 14. 15; 7, 1. 2. 12; Luke 6, 31. 36-38 16.2. τὸ σκῆπτρον τῆς μεγαλωσύνης τοῦ θεοῦ, ὁ κύριος Ἰησοῦς Χριστός, οὐκ ἦλθεν ἐν κόμπῳ ἀλαζονείας οὐδὲ ὑπερηφανίας, καίπερ δυνάμενος, ἀλλὰ ταπεινοφρονῶν, καθὼς τὸ πνεῦμα τὸ ἅγιον περὶ Is. 69, 1-12 αὐτοῦ ἐλάλησεν: φησὶν γάρ: 35.5. πῶς δὲ ἔσται τοῦτο, ἀγαπητοί; ἐὰν ἐστηριγμενη ᾖ ἡ διάνοια ἡμῶν πιστῶς πρὸς τὸν θεόν, ἐὰν ἐκζητῶμεν τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ, ἐὰν ἐπιτελέσωμεν τὰ ἀνήκοντα τῇ ἀμώμῳ βουλήσει αὐτοῦ, Cf. Rom. I, 29-32 καὶ ἀκολουθήσωμεν τῇ ὁδῷ τῆς ἀληθείας, ἀπορρίψαντες ἀφ̓ ἑαυτῶν πᾶσαν ἀδικίαν καὶ πονηρίαν, πλεονεξίαν, ἔρεις, κακοηθείας τε καὶ δόλους, ψιθυρισμούς τε καὶ καταλαλιάς, θεοστυγίαν, ὑπερηφανίαν τε καὶ ἀλαζονείαν, κενοδοξίαν τε καὶ ἀφιλοξενίαν. The text is doulbtful: \ reads filoceni/an, shich is impossible, CS read a)filoceni/an, but L has inhumilitatem, shich Knopf believes to represent an original filodoci/an. 38.2. ὁ ἰσχυρὸς τημελείτω A has mh thtmmeleitw. This is perhaps a corruption of mh\ a)thmelei/tw "not neglect," shich may be the true reading. τὸν ἀσθενῆ, ὁ δὲ ἀσθενὴς ἐντρεπέσθω τὸν ἰσχυρόν: ὁ πλούσιος ἐπιχορηγείτω τῷ πτωχῷ, ὁ δὲ πτωχὸς εὐχαριστείτω τῷ θεῷ, ὅτι ἔδωκεν αὐτῷ, δἰ οὗ ἀναπληρωθῇ αὐτοῦ τὸ ὑστέρημα: ὁ σοφὸς ἐνδεικνύσθω τὴν σοφίαν αὐτοῦ μὴ ἐν λόγοις, ἀλλ̓ ἐν ἔργοις ἀγαθοῖς: ὁ ταπεινοφρονῶν μὴ ἑαυτῷ μαρτυρείτω, ἀλλ̓ ἐάτω ὑφ̓ ἑτέρου ἑαυτὸν μαρτυρεῖσθαι: ὁ ἁγνὸς ἐν τῇ σαρκὶ A reads (??) mh/ preceded by a lacuna (the vellum has been asay). It is suggested that h)/tw should be supplied, giving the meaning "Let him sho is pure in the flesh, be so, and not," etc. μὴ ἀλαζονευέσθω, γινώσκων ὅτι ἕτερός ἐστιν ὁ ἐπιχορηγῶν αὐτῷ τὴν ἐγκράτειαν. 47.6. αἰσχρά, ἀγαπητοί, καὶ λίαν αἰσχρά, καὶ ἀνάξια τῆς ἐν Χριστῷ ἀγωγῆς ἀκούεσθαι, τὴν βεβαιοτάτην καὶ ἀρχαίαν Κορινθίων ἐκκλησίαν δἰ ἓν ἢ δύο πρόσωπα στασιάζειν πρὸς τοὺς πρεσβυτέρους: 55.5. παραδοῦσα οὖν ἑαυτὴν τῷ κινδύνῳ ἐξῆλθεν δἰ ἀγάπην τῆς πατρίδος καὶ τοῦ λαοῦ τοῦ ὄντος ἐν συγκλεισμῷ, καὶ παρέδωκεν κύριος Ὀλοφέρνην ἐν Esther 7, χειρὶ θηλείας.
27. 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.
28. New Testament, Acts, 2.20 (1st cent. CE - 2nd cent. CE) 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes.
29. New Testament, Apocalypse, 6.17, 16.14 (1st cent. CE - 1st cent. CE) 6.17. for the great day of his wrath has come; and who is able to stand? 16.14. for they are spirits of demons, performing signs; which go forth to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty.
30. Anon., Sifre Deuteronomy, 307, 310, 313-315, 317, 320-323, 327-329, 331-333, 335-336, 306 (2nd cent. CE - 4th cent. CE)
31. Babylonian Talmud, Shabbat, 23a (3rd cent. CE - 6th cent. CE) 23a. עששית שהיתה דולקת והולכת כל היום כלו למוצ"ש מכבה ומדליקה אי אמרת בשלמא הדלקה עושה מצוה שפיר אלא אי אמרת הנחה עושה מצוה האי מכבה ומדליקה מכבה ומגביהה ומניחה ומדליקה מיבעי ליה ועוד מדקא מברכינן אשר קדשנו במצותיו וצונו להדליק נר של חנוכה ש"מ הדלקה עושה מצוה ש"מ,והשתא דאמרינן הדלקה עושה מצוה הדליקה חרש שוטה וקטן לא עשה ולא כלום אשה ודאי מדליקה דא"ר יהושע בן לוי נשים חייבות בנר חנוכה שאף הן היו באותו הנס:,אמר רב ששת אכסנאי חייב בנר חנוכה א"ר זירא מריש כי הוינא בי רב משתתפנא בפריטי בהדי אושפיזא בתר דנסיבי איתתא אמינא השתא ודאי לא צריכנא דקא מדליקי עלי בגו ביתאי:,א"ר יהושע בן לוי כל השמנים כולן יפין לנר ושמן זית מן המובחר אמר אביי מריש הוה מהדר מר אמשחא דשומשמי אמר האי משך נהורי טפי כיון דשמע לה להא דרבי יהושע בן לוי מהדר אמשחא דזיתא אמר האי צליל נהוריה טפי,ואריב"ל כל השמנים יפין לדיו ושמן זית מן המובחר איבעיא להו לגבל או לעשן ת"ש דתני רב שמואל בר זוטרי כל השמנים יפין לדיו ושמן זית מן המובחר בין לגבל בין לעשן רב שמואל בר זוטרא מתני הכי כל העשנים יפין לדיו ושמן זית מן המובחר אמר רב הונא כל השרפין יפין לדיו ושרף קטף יפה מכולם:,א"ר חייא בר אשי אמר רב המדליק נר של חנוכה צריך לברך ורב ירמיה אמר הרואה נר של חנוכה צריך לברך אמר רב יהודה יום ראשון הרואה מברך ב' ומדליק מברך ג' מכאן ואילך מדליק מברך שתים ורואה מברך אחת מאי ממעט ממעט זמן ונימעוט נס נס כל יומי איתיה,מאי מברך מברך אשר קדשנו במצותיו וצונו להדליק נר של חנוכה והיכן צונו רב אויא אמר (דברים יז, יא) מלא תסור רב נחמיה אמר (דברים לב, ז) שאל אביך ויגדך זקניך ויאמרו לך,מתיב רב עמרם הדמאי מערבין בו ומשתתפין בו ומברכין עליו ומזמנין עליו ומפרישין אותו ערום ובין השמשות ואי אמרת כל מדרבנן בעי ברכה הכא כי קאי ערום היכי מברך והא בעינן (דברים כג, טו) והיה מחניך קדוש וליכא אמר אביי ודאי דדבריהם בעי ברכה ספק דדבריהם לא בעי ברכה,והא יו"ט שני דספק דבריהם הוא ובעי ברכה התם כי היכי דלא לזילזולי בה רבא אמר רוב עמי הארץ מעשרין הן:,אמר רב הונא חצר שיש לה ב' פתחים צריכה שתי נרות (ואמר) רבא לא אמרן אלא משתי רוחות אבל מרוח אחת לא צריך מ"ט אילימא משום חשדא חשדא דמאן אילימא חשדא דעלמא אפילו ברוח אחת נמי ליבעי אי חשדא דבני מתא אפי' משני רוחות נמי לא ליבעי לעולם משום חשדא דבני מתא וזימנין דמחלפי בהאי ולא חלפי בהאי ואמרי כי היכי דבהאי פיתחא לא אדליק בהך פיתחא נמי לא אדליק,ומנא תימרא דחיישינן לחשד דתניא אמר רבי שמעון בשביל ארבעה דברים אמרה תורה להניח פיאה בסוף שדהו מפני גזל עניים ומפני ביטול עניים ומפני החשד ומשום (ויקרא יט, ט) בל תכלה מפני גזל עניים שלא יראה בעל הבית שעה פנוייה ויאמר לקרובו עני הרי זו פאה 23a. bA lantern that continued to burn the entire dayof Shabbat, bat the conclusion of Shabbat one extinguishes it and lights itagain as a Hanukkah light. bGranted, if you saythat blighting accomplishesthe bmitzva,the requirement to extinguish the lantern and relight it in order to fulfill the mitzva of kindling the Hanukkah light bworks out well. However, if you saythat bplacing accomplishesthe bmitzva, thisstatement, which stated that one bextinguishes it and lights it,is imprecise. According to this opinion, bit neededto say: bOne extinguishes it and lifts itfrom its place band sets it down and lights it,as only by placing the lamp in an appropriate place could one fulfill the mitzva of the Hanukkah light. bFurthermore,there is additional proof that lighting accomplishes the mitzva. bFromthe fact bthat we recitethe following blessing over the mitzva of kindling the Hanukkah light: bWho has made us holy through His commandments and has commanded us to light the Hanukkah light,the Gemara suggests: bConclude from thisthat blighting accomplishesthe bmitzva,as it is over lighting that one recites the blessing. The Gemara concludes: Indeed, bconclude from this. /b, bAnd,the Gemara remarks, bnow that we saythat blighting accomplishesthe bmitzva,there are practical ramifications. If ba deaf /b- bmute, an imbecile,or ba minor,all of whom are of limited intellectual capacity and not obligated in mitzvot, bkindledthe Hanukkah light, bhe did nothingin terms of fulfilling the mitzva, even if an adult obligated in mitzvot subsequently set it down in its appropriate place. That is because placing a lit lamp does not constitute fulfillment of the mitzva. The lighting must be performed by a person with full intellectual capacity, obligated in mitzvot. However, ba woman certainly may light, as Rabbi Yehoshua ben Levi said: Women are obligated inlighting bthe Hanukkah light, as they too were included in that miracleof being saved from the decree of persecution., bRav Sheshet said: A guest is obligated inlighting bthe Hanukkah lightin the place where he is being hosted. The Gemara relates that bRabbi Zeira said: At first, when I wasstudying bin the yeshiva, I would participate with iperutot /i,copper coins, btogether with the host [ iushpiza /i],so that I would be a partner in the light that he kindled. bAfter I marriedmy bwife, I said: Now I certainly need notdo so because bthey light on my behalf in my house. /b, bRabbi Yehoshua ben Levi said: All the oils are suitable for theHanukkah blamp, and olive oil is the most selectof the oils. bAbaye said: At first, my Master,Rabba, bwould seek sesame oil,as he said: bThe light ofsesame oil blasts longerand does not burn as quickly as olive oil. bOnce he heard thatstatement of bRabbi Yehoshua ben Levi, he sought olive oilbecause bhe said: Its light is clearer. /b,On a similar note, bRabbi Yehoshua ben Levi said: All the oils are suitable formaking bink, and olive oil is the most select. A dilemma was raised beforethe Sages: What was Rabbi Yehoshua ben Levi’s intention: Did he mean that olive oil is the most select in terms of being the best for use btomix and bkneadwith the soot produced from a fire in manufacturing ink; bordid he mean for use bto smoke,i.e., burning olive oil to produce smoke is the most select method of producing the soot used in manufacturing ink? bComeand bheara resolution to this from that which bRav Shmuel bar Zutrei taught: All oils are suitable for ink, and olive oil is the most select, both to knead and to smoke. Rav Shmuel bar Zutra taught it this way: All types of smoke are good for ink, and olive oil is the most select.Similarly, bRav Huna said: All saps are good forstrengthening the binkcompound, band balsam sap is the best of all. /b, bRav Ḥiyya bar Ashi saidthat bRav said: One who lights a Hanukkah light must recite a blessing. And Rabbi Yirmeya said: One who sees a burning Hanukkah light must recite a blessingbecause the mitzva is not only to kindle the light but to see the light as well. Therefore, there is room to recite a blessing even when seeing them. bRav Yehuda said:On bthe first dayof Hanukkah, the bone who seesburning lights brecites twoblessings, band theone bwho lights recites threeblessings. bFrom there on,from the second day of Hanukkah, btheone bwho lights recites twoblessings, band theone bwho sees recites oneblessing. The Gemara asks: bWhatblessing does he bomiton the other days? The Gemara answers: He bomitsthe blessing of btime:Who has given us life, sustained us, and brought us to this time. The Gemara asks: bAnd let us omitthe blessing of the bmiracle:Who has performed miracles. The Gemara answers: The bmiracle isrelevant on ballof the bdays,whereas the blessing: Who has given us life, is only pertinent to the first time he performs the mitzva each year.,And bwhat blessingdoes one brecite? He recites: Who has made us holy through His commandments and has commanded us to light the Hanukkah light.The Gemara asks: bAnd where did He command us?The mitzva of Hanukkah is not mentioned in the Torah, so how is it possible to say that it was commanded to us by God? The Gemara answers that bRav Avya said:The obligation to recite this blessing is derived bfromthe verse: “ bYou shall not turn asidefrom the sentence which they shall declare unto you, to the right, nor to the left” (Deuteronomy 17:11). From this verse, the mitzva incumbent upon all of Israel to heed the statements and decrees of the Sages is derived. Therefore, one who fulfills their directives fulfills a divine commandment. bRav Neḥemya saidthat the mitzva to heed the voice of the Elders of Israel is derived from the verse: b“Ask your father, and he will declare unto you, your Elders, and they will tell you”(Deuteronomy 32:7)., bRav Amram raised an objectionfrom that which we learned in a mishna: With regard to bdoubtfully tithed produce [ idemai /i],i.e., grain that was acquired from an iam ha /i’ iaretzabout which there is uncertainty whether or not he tithed it; bone mayuse it bto establish an ieiruv /i,i.e., joining of courtyards and joining of borders, band to establish the merging of alleys, and one recites a blessingbefore and after eating bit, and one invites a quorumfor recitation of Grace after Meals after eating bit.Although the Sages said that one is required to separate tithes from idemai /i, they allowed it to be used for specific purposes and in exigent circumstances. bAndthey said that bone may separatethe tithe from idemaiwhen he is bnaked and at duskShabbat eve, a time when separating tithes from actual untithed produce [ itevel /i] is prohibited. bAnd if you saythat beveryaction instituted by brabbinic ordice requires a blessing,as fulfillment of rabbinic ordices is based on the mitzva: You shall not turn aside, bhere, whenhe bstands naked, howcan he brecite a blessing? Don’t we requirefulfillment of the mitzva: b“Therefore shall your camp be holy;that He see no unseemly thing in you, and turn away from you” (Deuteronomy 23:15)? bAndthe camp bis notholy when one recites a blessing in a state of nakedness. bAbaye said:There is room to distinguish between the cases: In ba casewhere there is a bdefinitemitzva bby rabbinic law, a blessing is required.In a case where there is a brabbinicordice instituted due to buncertaintywith regard to the circumstances, as in the case of idemai /i, which may or may not have been tithed already, ba blessing is not required. /b,The Gemara asks: bIsn’t the second day of a Festivalin the Diaspora a brabbinicordice instituted due to buncertaintywhether the first day or the second is the actual Festival, bandnevertheless ba blessing is required?On the second day of the Festival one recites the same blessings as he does on the first. The Gemara answers: bThere,in the case of the second day of the Festival, the reason that blessings are required is bso that people will not treat it with contempt.If Festival blessings were not required on the second day of the Festival, people would take its sanctity lightly. bRava saidanother reason: iDemaiis not considered to be an ordice instituted by the Sages due to uncertainty. In fact, in bmostcases, an iam ha /i’ iaretztithes.The concern lest they do not tithe is not a full-fledged case of uncertainty. It is merely a case of suspicion for which the Sages did not institute a blessing. That is not the case with regard to the second day of a Festival. Even though it was instituted due to uncertainty, one must recite the Festival blessings. Since it was instituted by the Sages, one is obligated to recite a blessing just as he recites blessings for other rabbinic ordices., bRav Huna said: A courtyard that has two entrances requires two lamps,one lamp at each entrance, so that it will be obvious that the residents of this courtyard light properly. bAnd Rava said: We only said thisin a case where the two entrances face btwodifferent bdirections. However,if they both face in bthe same direction one need notlight at more than one entrance. The Gemara clarifies Rava’s statement: bWhat is the reasonfor this? bIf you saythat it is bbecausethose who see the entrance without a lamp burning will harbor bsuspicionlest he does not kindle the Hanukkah light, bwhose suspicionconcerns us? bIf you saythat the concern is with regard to bthe suspicionof bpeoplewho do not live in the city and are unfamiliar with the courtyard’s tets, bevenwhen both entrances face bthe same direction let them be requiredto light at both entrances because visitors are unaware that there are two entrances to that courtyard. bAnd ifthe concern is with regard to the bsuspicion of the residents ofthat bcity, evenwhen the two entrances face btwodifferent bdirections let them not be requiredto light at both entrances. The local residents know that only one person lives in the courtyard and will assume that if he did not light at one entrance he surely lit at the other. The Gemara answers: bActually,say that it is bbecause of the suspicion of the residents ofthat bcity, and sometimesthey bpass thisentrance band do not pass thatone, band they say: Just as he did not light in this entrance, in thatsecond bentrance he also did not light.In order to avoid suspicion, it is preferable to light at both entrances., bAnd from where do you say that we are concerned about suspicion? As it was taughtin a iToseftathat bRabbi Shimon said: On account of four things the Torah saidthat one should bleave ipe /i’ ia /i,crops for the poor in the corner of his field, specifically bat the end of his field.Only after one has cut virtually the entire field should he leave an uncut corner for the poor. He should not designate an area for ipe /i’ iain the middle of the field in the course of cutting the field. The reasons for this ruling are: bDue to robbing the poor, and due to causing the poor to be idle, and due to suspicion, and due tothe verse: b“You shall not wholly reapthe corner of your field” (Leviticus 23:22). The Gemara explains: bDue to robbing the poor;so bthat the owner of the house will not see a timewhen the field is bunoccupiedand there are no poor people in the area. If he could designate ipe /i’ iaas he wished, there is room to suspect that bhemight bsay to his poor relative: This is ipe /i’ ia /i,in the place and at the time that he chooses. He would thereby conceal the fact that there is ipe /i’ iain his field from other poor people. The result would be that, for all intents and purposes, he robbed ipe /i’ iafrom those with whom he did not share the information.
32. Pseudo Clementine Literature, Homilies, 3.21 (3rd cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham, as planter	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
abraham, wise	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8
abraham	Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
adam, sons of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 54, 90, 174, 175, 176
adam	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174, 178; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
adler, m.	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8
allegorical commentary	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8
allotment of god/the lord	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 18, 54, 90, 176
amalek	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174
angels	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 54, 90
apocrypha	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
audience	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 76, 77
bezalel	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
bishops, and congregation	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
body	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 54
canaanites	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 54
christ	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174
cleansing	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
clement of rome, on the causes of heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
clement of rome, on the divided soul	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
cohn, l.	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 176
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
darkness	Stuckenbruck, 1 Enoch 91-108 (2007) 267
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
day, of great judgement	Stuckenbruck, 1 Enoch 91-108 (2007) 267
day, of the lord	Stuckenbruck, 1 Enoch 91-108 (2007) 267
day of atonement	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12, 54
de plantatione, biblical quotations in	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
de plantatione, genre	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8
de plantatione, structure of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
deuteronomy	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
domain, private versus public, egyptians	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 54
drunkenness	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8
earth	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 175, 176
easter, vigil	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
eden	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
eliphaz	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174
eschatology/eschatological, judgement	Stuckenbruck, 1 Enoch 91-108 (2007) 267
eschatology/eschatological	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 189
eschatology	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
etymology	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174
excellence, (moral)	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 54
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
exodus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
exposition of the law	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8
father, fatherhood	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121, 139, 142, 145
figures of speech, tricolon	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 176
five senses	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
god, cause	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 54, 178
god, creator	Stuckenbruck, 1 Enoch 91-108 (2007) 267
god, maker	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
god, most high	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 54, 90; Stuckenbruck, 1 Enoch 91-108 (2007) 267
god, sovereign ruler	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 54
god, worship of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 176
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/hermeneutical—see also, interpretation	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 189
historicization, proleptic	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 66
hosea	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
human being, creation of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
human being	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 90
identification	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121
immutability, of divine law, and rabbinic rejection of	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 289
inheritance of god/the lord	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8, 12, 90, 174, 176
innovation through exegesis in rabbinic sources, through legislation in rabbinic sources	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 289
interpretation—see also midrash	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 189
isaac	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
israel, seeing god	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174, 176
israel	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8, 12, 18, 54, 90, 175
issachar	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
jacob	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18, 90; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
jacobs, renamed israel	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 175
jesus of nazareth, as the true prophet	Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
judah	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
latin	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
leprosy	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
levi	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8, 18, 90
leviticus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
libya	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
logos of god, portion of the	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8, 18, 54, 90, 175, 176
logos of god	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174
massebieau, l.	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
memory	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
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
midrash/midrashim	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 189
mind, eye of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 54
moses	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
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
noah	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 90; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
numbers	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
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
origen	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174
panken, aaron	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 289
paradise	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8, 12, 178
passions	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174, 176
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
performed traditions	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
pharaoh	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 176
pharisees, the	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 76
pleasure	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174, 175
portion of god/the lord	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8, 12, 18, 54, 90, 175, 176
praise, songs of	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
prayer	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 76, 77, 189; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 8, 18, 174, 178
pride	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
prophetic	Stuckenbruck, 1 Enoch 91-108 (2007) 267
prophets	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 76, 189; Stuckenbruck, 1 Enoch 91-108 (2007) 267
psalms	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
psalter	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
pseudepigrapha	Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
punishment of wrongdoers	Stuckenbruck, 1 Enoch 91-108 (2007) 267
qumran/qumran community	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 76, 77, 189
qumran	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 121; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
rabbinic literature	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
rebecca	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 18
remember	Stuckenbruck, 1 Enoch 91-108 (2007) 267
rewritten bible	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 189
right reason	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 54, 175, 176, 178
road of moral insight/virtue/wisdom	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 178
royse, j.	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 175
sacrifice	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 178
samaritan pentateuch	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 142
satan, and heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
scripture allegorical interpretation, literal interpretation	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
sectarian/sectarianism	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 77, 189
senses, five	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
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
sinai, mount	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 189
songs, biblical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
soul	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
suppliant	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 176
symbolic interpretation, of paradise	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
tannaitic midrashim	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 143
targumim	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 139, 142, 145
teacher of righteousness	Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
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
textual criticism	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
timna	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 174
torah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 77, 189; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
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
virtues	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 12
vulgate	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
watchers/rebellious angels	Stuckenbruck, 1 Enoch 91-108 (2007) 267
watchers (angels)	Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 341
wealthy/rich ones	Stuckenbruck, 1 Enoch 91-108 (2007) 267
wendland, p.	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 176
worship, early christian	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 59
διχοστασία	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
διψυχία	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
ζῆλος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
στάσις	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
ἑτερογνώμων	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20
ἑτεροκλινής	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 20