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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 33.2-33.4


וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.


וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.


אַף חֹבֵב עַמִּים כָּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ׃Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit down at Thy feet, Receiving of Thy words.


תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃Moses commanded us a law, An inheritance of the congregation of Jacob.


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

71 results
1. Septuagint, Tobit, 8.15 (10th cent. BCE - 2nd cent. BCE)

8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
2. Hebrew Bible, Song of Songs, 1.9, 5.9-5.16, 6.1, 6.3 (9th cent. BCE - 3rd cent. BCE)

1.9. לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃ 5.9. מַה־דּוֹדֵךְ מִדּוֹד הַיָּפָה בַּנָּשִׁים מַה־דּוֹדֵךְ מִדּוֹד שֶׁכָּכָה הִשְׁבַּעְתָּנוּ׃ 5.11. רֹאשׁוֹ כֶּתֶם פָּז קְוּצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב׃ 5.12. עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃ 5.13. לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃ 5.14. יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִים׃ 5.15. שׁוֹקָיו עַמּוּדֵי שֵׁשׁ מְיֻסָּדִים עַל־אַדְנֵי־פָז מַרְאֵהוּ כַּלְּבָנוֹן בָּחוּר כָּאֲרָזִים׃ 5.16. חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲּמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם׃ 6.1. אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה דוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ׃ 6.1. מִי־זֹאת הַנִּשְׁקָפָה כְּמוֹ־שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת׃ 6.3. אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשׁוֹשַׁנִּים׃ 1.9. I have compared thee, O my love, To a steed in Pharaoh’s chariots. 5.9. ’What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, That thou dost so adjure us?’ 5.10. ’My beloved is white and ruddy, Pre-eminent above ten thousand. 5.11. His head is as the most fine gold, His locks are curled, And black as a raven. 5.12. His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set. 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 5.14. His hands are as rods of gold Set with beryl; His body is as polished ivory Overlaid with sapphires. 5.15. His legs are as pillars of marble, Set upon sockets of fine gold; His aspect is like Lebanon, Excellent as the cedars. 5.16. His mouth is most sweet; Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.’ 6.1. ’Whither is thy beloved gone, O thou fairest among women? Whither hath thy beloved turned him, That we may seek him with thee?’ 6.3. I am my beloved’s, and my beloved is mine, That feedeth among the lilies.’
3. Hebrew Bible, Deuteronomy, 1.11, 2.25, 4.9, 5.4, 6.14, 10.17, 10.21, 27.8, 31.30, 32.8-32.11, 33.3-33.5, 33.10, 33.26-33.27 (9th cent. BCE - 3rd cent. BCE)

1.11. יְהוָה אֱלֹהֵי אֲבוֹתֵכֶם יֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם׃ 2.25. הַיּוֹם הַזֶּה אָחֵל תֵּת פַּחְדְּךָ וְיִרְאָתְךָ עַל־פְּנֵי הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם אֲשֶׁר יִשְׁמְעוּן שִׁמְעֲךָ וְרָגְזוּ וְחָלוּ מִפָּנֶיךָ׃ 4.9. רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃ 5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 6.14. לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם׃ 10.17. כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃ 10.21. הוּא תְהִלָּתְךָ וְהוּא אֱלֹהֶיךָ אֲשֶׁר־עָשָׂה אִתְּךָ אֶת־הַגְּדֹלֹת וְאֶת־הַנּוֹרָאֹת הָאֵלֶּה אֲשֶׁר רָאוּ עֵינֶיךָ׃ 27.8. וְכָתַבְתָּ עַל־הָאֲבָנִים אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב׃ 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׃ 33.3. אַף חֹבֵב עַמִּים כָּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ׃ 33.4. תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃ 33.5. וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל׃ 33.26. אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃ 33.27. מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד׃ 1.11. The LORD, the God of your fathers, make you a thousand times so many more as ye are, and bless you, as He hath promised you!—" 2.25. This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who, when they hear the report of thee, shall tremble, and be in anguish because of thee.’" 4.9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;" 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire—" 6.14. Ye shall not go after other gods, of the gods of the peoples that are round about you;" 10.17. For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward." 10.21. He is thy glory, and He is thy God, that hath done for thee these great and tremendous things, which thine eyes have seen." 27.8. And thou shalt write upon the stones all the words of this law very plainly.’" 31.30. And Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished:" 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—" 33.3. Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit down at Thy feet, Receiving of Thy words." 33.4. Moses commanded us a law, An inheritance of the congregation of Jacob." 33.5. And there was a king in Jeshurun, When the heads of the people were gathered, All the tribes of Israel together." 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. ." 33.26. There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies." 33.27. The eternal God is a dwelling-place, And underneath are the everlasting arms; And He thrust out the enemy from before thee, And said: ‘Destroy.’"
4. Hebrew Bible, Exodus, 3.15, 4.24, 7.1, 15.2, 15.8, 15.11, 15.25-15.26, 18.20, 19.4-19.5, 19.18, 20.15, 20.19, 24.9-24.11, 25.8, 33.11, 33.20, 34.6-34.7, 35.1 (9th cent. BCE - 3rd cent. BCE)

3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 4.24. וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ יְהוָה וַיְבַקֵּשׁ הֲמִיתוֹ׃ 7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 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׃ 15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 15.25. וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃ 15.26. וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 20.19. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 35.1. וְכָל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה׃ 35.1. וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם׃ 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 4.24. And it came to pass on the way at the lodging-place, that the LORD met him, and sought to kill him." 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet." 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." 15.8. 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." 15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?" 15.25. And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;" 15.26. and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’" 18.20. And thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do." 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." 20.19. And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven." 24.9. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;" 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness." 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink." 25.8. And let them make Me a sanctuary, that I may dwell among them." 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’" 35.1. And Moses assembled all the congregation of the children of Israel, and said unto them: ‘These are the words which the LORD hath commanded, that ye should do them."
5. Hebrew Bible, Genesis, 2.8, 3.22, 6.2, 18.6-18.7 (9th cent. BCE - 3rd cent. BCE)

2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’" 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it."
6. Hebrew Bible, Hosea, 12.1 (9th cent. BCE - 3rd cent. BCE)

12.1. וְאָנֹכִי יְהוָה אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם עֹד אוֹשִׁיבְךָ בָאֳהָלִים כִּימֵי מוֹעֵד׃ 12.1. סְבָבֻנִי בְכַחַשׁ אֶפְרַיִם וּבְמִרְמָה בֵּית יִשְׂרָאֵל וִיהוּדָה עֹד רָד עִם־אֵל וְעִם־קְדוֹשִׁים נֶאֱמָן׃ 12.1. Ephraim compasseth Me about with lies, And the house of Israel with deceit; And Judah is yet wayward towards God, And towards the Holy One who is faithful."
7. Hebrew Bible, Job, 1.6, 2.1, 5.1, 15.15, 29.3 (9th cent. BCE - 3rd cent. BCE)

1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 5.1. קְרָא־נָא הֲיֵשׁ עוֹנֶךָּ וְאֶל־מִי מִקְּדֹשִׁים תִּפְנֶה׃ 5.1. הַנֹּתֵן מָטָר עַל־פְּנֵי־אָרֶץ וְשֹׁלֵחַ מַיִם עַל־פְּנֵי חוּצוֹת׃ 15.15. הֵן בקדשו [בִּקְדֹשָׁיו] לֹא יַאֲמִין וְשָׁמַיִם לֹא־זַכּוּ בְעֵינָיו׃ 29.3. בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי לְאוֹרוֹ אֵלֶךְ חֹשֶׁךְ׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 5.1. Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?" 15.15. Behold, He putteth no trust in His holy ones; Yea, the heavens are not clean in His sight." 29.3. When His lamp shined above my head, And by His light I walked through darkness;"
8. Hebrew Bible, Joel, 4.13 (9th cent. BCE - 3rd cent. BCE)

4.13. שִׁלְחוּ מַגָּל כִּי בָשַׁל קָצִיר בֹּאוּ רְדוּ כִּי־מָלְאָה גַּת הֵשִׁיקוּ הַיְקָבִים כִּי רַבָּה רָעָתָם׃ 4.13. Put ye in the sickle, For the harvest is ripe; Come, tread ye, For the winepress is full, the vats overflow; For their wickedness is great."
9. Hebrew Bible, Leviticus, 7.38, 23.11, 23.15-23.16, 26.46 (9th cent. BCE - 3rd cent. BCE)

7.38. אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה בְּהַר סִינָי בְּיוֹם צַוֺּתוֹ אֶת־בְּנֵי יִשְׂרָאֵל לְהַקְרִיב אֶת־קָרְבְּנֵיהֶם לַיהוָה בְּמִדְבַּר סִינָי׃ 23.11. וְהֵנִיף אֶת־הָעֹמֶר לִפְנֵי יְהוָה לִרְצֹנְכֶם מִמָּחֳרַת הַשַּׁבָּת יְנִיפֶנּוּ הַכֹּהֵן׃ 23.15. וּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת־עֹמֶר הַתְּנוּפָה שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה׃ 23.16. עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַיהוָה׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ 7.38. which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to present their offerings unto the LORD, in the wilderness of Sinai." 23.11. And he shall wave the sheaf before the LORD, to be accepted for you; on the morrow after the sabbath the priest shall wave it." 23.15. And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete;" 23.16. even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD." 26.46. These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses."
10. Hebrew Bible, Malachi, 3.20 (9th cent. BCE - 3rd cent. BCE)

3.20. But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall."
11. Hebrew Bible, Micah, 1.3 (9th cent. BCE - 3rd cent. BCE)

1.3. כִּי־הִנֵּה יְהוָה יֹצֵא מִמְּקוֹמוֹ וְיָרַד וְדָרַךְ עַל־במותי [בָּמֳתֵי] אָרֶץ׃ 1.3. For, behold, the LORD cometh forth out of His place, And will come down, and tread upon the high places of the earth."
12. Hebrew Bible, Numbers, 9.8, 14.4, 31.16 (9th cent. BCE - 3rd cent. BCE)

9.8. וַיֹּאמֶר אֲלֵהֶם מֹשֶׁה עִמְדוּ וְאֶשְׁמְעָה מַה־יְצַוֶּה יְהוָה לָכֶם׃ 14.4. וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃ 14.4. וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃ 31.16. הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר־מַעַל בַּיהוָה עַל־דְּבַר־פְּעוֹר וַתְּהִי הַמַּגֵּפָה בַּעֲדַת יְהוָה׃ 9.8. And Moses said unto them: ‘Stay ye, that I may hear what the LORD will command concerning you.’" 14.4. And they said one to another: ‘Let us make a captain, and let us return into Egypt.’" 31.16. Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the LORD in the matter of Peor, and so the plague was among the congregation of the LORD."
13. Hebrew Bible, Psalms, 25.14, 29.1-29.2, 29.7, 44.4, 44.7-44.8, 44.23, 61.5, 68.8-68.9, 68.17-68.18, 77.14, 89.6-89.9, 96.4, 97.9, 106.20, 143.10, 148.2 (9th cent. BCE - 3rd cent. BCE)

25.14. סוֹד יְהוָה לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם׃ 29.1. מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 29.1. יְהוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם׃ 29.2. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃ 29.7. קוֹל־יְהוָה חֹצֵב לַהֲבוֹת אֵשׁ׃ 44.4. כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם׃ 44.7. כִּי לֹא בְקַשְׁתִּי אֶבְטָח וְחַרְבִּי לֹא תוֹשִׁיעֵנִי׃ 44.8. כִּי הוֹשַׁעְתָּנוּ מִצָּרֵינוּ וּמְשַׂנְאֵינוּ הֱבִישׁוֹתָ׃ 44.23. כִּי־עָלֶיךָ הֹרַגְנוּ כָל־הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה׃ 61.5. אָגוּרָה בְאָהָלְךָ עוֹלָמִים אֶחֱסֶה בְסֵתֶר כְּנָפֶיךָ סֶּלָה׃ 68.8. אֱ‍לֹהִים בְּצֵאתְךָ לִפְנֵי עַמֶּךָ בְּצַעְדְּךָ בִישִׁימוֹן סֶלָה׃ 68.9. אֶרֶץ רָעָשָׁה אַף־שָׁמַיִם נָטְפוּ מִפְּנֵי אֱלֹהִים זֶה סִינַי מִפְּנֵי אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל׃ 68.17. לָמָּה תְּרַצְּדוּן הָרִים גַּבְנֻנִּים הָהָר חָמַד אֱלֹהִים לְשִׁבְתּוֹ אַף־יְהוָה יִשְׁכֹּן לָנֶצַח׃ 68.18. רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃ 77.14. אֱלֹהִים בַּקֹּדֶשׁ דַּרְכֶּךָ מִי־אֵל גָּדוֹל כֵּאלֹהִים׃ 89.6. וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ יְהוָה אַף־אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים׃ 89.7. כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַיהוָה יִדְמֶה לַיהוָה בִּבְנֵי אֵלִים׃ 89.8. אֵל נַעֲרָץ בְּסוֹד־קְדֹשִׁים רַבָּה וְנוֹרָא עַל־כָּל־סְבִיבָיו׃ 89.9. יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ׃ 96.4. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד נוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 97.9. כִּי־אַתָּה יְהוָה עֶלְיוֹן עַל־כָּל־הָאָרֶץ מְאֹד נַעֲלֵיתָ עַל־כָּל־אֱלֹהִים׃ 148.2. הַלְלוּהוּ כָל־מַלְאָכָיו הַלְלוּהוּ כָּל־צבאו [צְבָאָיו׃] 25.14. The counsel of the LORD is with them that fear Him; And His covet, to make them know it." 29.1. A Psalm of David. Ascribe unto the LORD, O ye sons of might, Ascribe unto the LORD glory and strength." 29.2. Ascribe unto the LORD the glory due unto His name; Worship the LORD in the beauty of holiness." 29.7. The voice of the LORD heweth out flames of fire." 44.4. For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countece, because Thou wast favourable unto them." 44.7. For I trust not in my bow, neither can my sword save me." 44.8. But Thou hast saved us from our adversaries, and hast put them to shame that hate us." 44.23. Nay, but for Thy sake are we killed all the day; we are accounted as sheep for the slaughter." 61.5. I will dwell in Thy Tent for ever; I will take refuge in the covert of Thy wings. Selah" 68.8. O God, when Thou wentest forth before Thy people, When Thou didst march through the wilderness; Selah" 68.9. The earth trembled, the heavens also dropped at the presence of God; Even yon Sinai trembled at the presence of God, the God of Israel." 68.17. Why look ye askance, ye mountains of peaks, At the mountain which God hath desired for His abode? Yea, the LORD will dwell therein for ever." 68.18. The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness." 77.14. O God, Thy way is in holiness; Who is a great god like unto God?" 89.6. So shall the heavens praise Thy wonders, O LORD, Thy faithfulness also in the assembly of the holy ones." 89.7. For who in the skies can be compared unto the LORD, Who among the sons of might can be likened unto the LORD," 89.8. A God dreaded in the great council of the holy ones, And feared of all them that are about Him?" 89.9. O LORD God of hosts, Who is a mighty one, like unto Thee, O LORD? And Thy faithfulness is round about Thee." 96.4. For great is the LORD, and highly to be praised; He is to be feared above all gods. ." 97.9. For Thou, LORD, art most high above all the earth; Thou art exalted far above all gods." 106.20. Thus they exchanged their glory For the likeness of an ox that eateth grass." 143.10. Teach me to do Thy will, For Thou art my God; Let Thy good spirit Lead me in an even land." 148.2. Praise ye Him, all His angels; Praise ye Him, all His hosts."
14. Hebrew Bible, 1 Kings, 18.24, 22.17, 22.19-22.23 (8th cent. BCE - 5th cent. BCE)

18.24. וּקְרָאתֶם בְּשֵׁם אֱלֹהֵיכֶם וַאֲנִי אֶקְרָא בְשֵׁם־יְהוָה וְהָיָה הָאֱלֹהִים אֲשֶׁר־יַעֲנֶה בָאֵשׁ הוּא הָאֱלֹהִים וַיַּעַן כָּל־הָעָם וַיֹּאמְרוּ טוֹב הַדָּבָר׃ 22.17. וַיֹּאמֶר רָאִיתִי אֶת־כָּל־יִשְׂרָאֵל נְפֹצִים אֶל־הֶהָרִים כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה וַיֹּאמֶר יְהוָה לֹא־אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ־לְבֵיתוֹ בְּשָׁלוֹם׃ 22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ 22.21. וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 22.22. וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃ 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ 18.24. And call ye on the name of your god, and I will call on the name of the LORD; and the God that answereth by fire, let him be God.’ And all the people answered and said: ‘It is well spoken.’" 22.17. And he said: ‘I saw all Israel scattered upon the mountains, as sheep that have no shepherd; and the LORD said: These have no master; let them return every man to his house in peace.’" 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left." 22.20. And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner." 22.21. And there came forth the spirit, and stood before the LORD, and said: I will entice him." 22.22. And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so." 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’"
15. Hebrew Bible, 2 Kings, 23.3 (8th cent. BCE - 5th cent. BCE)

23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet."
16. Hebrew Bible, Habakkuk, 3.3-3.4, 3.6, 3.15 (8th cent. BCE - 6th cent. BCE)

3.3. אֱלוֹהַ מִתֵּימָן יָבוֹא וְקָדוֹשׁ מֵהַר־פָּארָן סֶלָה כִּסָּה שָׁמַיִם הוֹדוֹ וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ׃ 3.4. וְנֹגַהּ כָּאוֹר תִּהְיֶה קַרְנַיִם מִיָּדוֹ לוֹ וְשָׁם חֶבְיוֹן עֻזֹּה׃ 3.6. עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם וַיִּתְפֹּצְצוּ הַרְרֵי־עַד שַׁחוּ גִּבְעוֹת עוֹלָם הֲלִיכוֹת עוֹלָם לוֹ׃ 3.15. דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים׃ 3.3. God cometh from Teman, And the Holy One from mount Paran. Selah His glory covereth the heavens, And the earth is full of His praise." 3.4. And a brightness appeareth as the light; rays hath He at His side; and there is the hiding of His power. 3.6. He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; And the everlasting mountains are dashed in pieces, The ancient hills do bow; His goings are as of old." 3.15. Thou hast trodden the sea with Thy horses, the foaming of mighty waters."
17. Hebrew Bible, Isaiah, 6.1-6.13, 14.13, 19.7, 20.3-20.5, 30.3, 30.27, 56.7, 60.2, 63.1-63.6 (8th cent. BCE - 5th cent. BCE)

6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5. וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 6.6. וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃ 6.7. וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃ 6.8. וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃ 14.13. וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 19.7. עָרוֹת עַל־יְאוֹר עַל־פִּי יְאוֹר וְכֹל מִזְרַע יְאוֹר יִיבַשׁ נִדַּף וְאֵינֶנּוּ׃ 20.3. וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃ 20.4. כֵּן יִנְהַג מֶלֶךְ־אַשּׁוּר אֶת־שְׁבִי מִצְרַיִם וְאֶת־גָּלוּת כּוּשׁ נְעָרִים וּזְקֵנִים עָרוֹם וְיָחֵף וַחֲשׂוּפַי שֵׁת עֶרְוַת מִצְרָיִם׃ 20.5. וְחַתּוּ וָבֹשׁוּ מִכּוּשׁ מַבָּטָם וּמִן־מִצְרַיִם תִּפְאַרְתָּם׃ 30.3. וְהָיָה לָכֶם מָעוֹז פַּרְעֹה לְבֹשֶׁת וְהֶחָסוּת בְּצֵל־מִצְרַיִם לִכְלִמָּה׃ 30.3. וְהִשְׁמִיעַ יְהוָה אֶת־הוֹד קוֹלוֹ וְנַחַת זְרוֹעוֹ יַרְאֶה בְּזַעַף אַף וְלַהַב אֵשׁ אוֹכֵלָה נֶפֶץ וָזֶרֶם וְאֶבֶן בָּרָד׃ 30.27. הִנֵּה שֵׁם־יְהוָה בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָה שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 60.2. לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ 60.2. כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 63.1. וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃ 63.1. מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃ 63.2. מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת׃ 63.3. פּוּרָה דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין־אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל־בְּגָדַי וְכָל־מַלְבּוּשַׁי אֶגְאָלְתִּי׃ 63.4. כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה׃ 63.5. וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי׃ 63.6. וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם׃ 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke." 6.5. Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts." 6.6. Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;" 6.7. and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated." 6.8. And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’" 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste," 6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land." 6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’" 14.13. And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;" 19.7. The mosses by the Nile, by the brink of the Nile, and all that is sown by the Nile, shall become dry, be driven away, and be no more." 20.3. And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia," 20.4. so shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt." 20.5. And they shall be dismayed and ashamed, because of Ethiopia their expectation, and of Egypt their glory." 30.3. Therefore shall the stronghold of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your confusion." 30.27. Behold, the name of the LORD cometh from far, With His anger burning, and in thick uplifting of smoke; His lips are full of indignation, And His tongue is as a devouring fire;" 56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples." 60.2. For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee." 63.1. ’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—" 63.2. ’Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?’—" 63.3. ’I have trodden the winepress alone, and of the peoples there was no man with Me; yea, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment." 63.4. For the day of vengeance that was in My heart, and My year of redemption are come." 63.5. And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, And My fury, it upheld Me." 63.6. And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.’"
18. Hebrew Bible, Jeremiah, 1.15, 7.9, 23.18, 23.23, 25.11-25.12, 25.30, 29.10 (8th cent. BCE - 5th cent. BCE)

1.15. כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃ 7.9. הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃ 23.18. כִּי מִי עָמַד בְּסוֹד יְהוָה וְיֵרֶא וְיִשְׁמַע אֶת־דְּבָרוֹ מִי־הִקְשִׁיב דברי [דְּבָרוֹ] וַיִּשְׁמָע׃ 23.23. הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק׃ 25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 25.12. וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃ 1.15. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah." 7.9. Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known," 23.18. For who hath stood in the council of the LORD, That he should perceive and hear His word? Who hath attended to His word, and heard it?" 23.23. Am I a God near at hand, saith the LORD, And not a God afar off?" 25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years." 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations." 25.30. Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth." 29.10. For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place."
19. Hebrew Bible, Joshua, 2.9-2.10, 4.3, 4.6, 4.22, 4.24, 8.35, 22.16 (8th cent. BCE - 5th cent. BCE)

2.9. וַתֹּאמֶר אֶל־הָאֲנָשִׁים יָדַעְתִּי כִּי־נָתַן יְהוָה לָכֶם אֶת־הָאָרֶץ וְכִי־נָפְלָה אֵימַתְכֶם עָלֵינוּ וְכִי נָמֹגוּ כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם׃ 4.3. וְצַוּוּ אוֹתָם לֵאמֹר שְׂאוּ־לָכֶם מִזֶּה מִתּוֹךְ הַיַּרְדֵּן מִמַּצַּב רַגְלֵי הַכֹּהֲנִים הָכִין שְׁתֵּים־עֶשְׂרֵה אֲבָנִים וְהַעֲבַרְתֶּם אוֹתָם עִמָּכֶם וְהִנַּחְתֶּם אוֹתָם בַּמָּלוֹן אֲשֶׁר־תָּלִינוּ בוֹ הַלָּיְלָה׃ 4.6. לְמַעַן תִּהְיֶה זֹאת אוֹת בְּקִרְבְּכֶם כִּי־יִשְׁאָלוּן בְּנֵיכֶם מָחָר לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה לָכֶם׃ 4.22. וְהוֹדַעְתֶּם אֶת־בְּנֵיכֶם לֵאמֹר בַּיַּבָּשָׁה עָבַר יִשְׂרָאֵל אֶת־הַיַּרְדֵּן הַזֶּה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ 22.16. כֹּה אָמְרוּ כֹּל עֲדַת יְהוָה מָה־הַמַּעַל הַזֶּה אֲשֶׁר מְעַלְתֶּם בֵּאלֹהֵי יִשְׂרָאֵל לָשׁוּב הַיּוֹם מֵאַחֲרֵי יְהוָה בִּבְנוֹתְכֶם לָכֶם מִזְבֵּחַ לִמְרָדְכֶם הַיּוֹם בַּיהוָה׃ 2.9. and she said unto the men: ‘I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you." 2.10. For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed." 4.3. and command ye them, saying: Take you hence out of the midst of the Jordan, out of the place where the priests’feet stood, twelve stones made ready, and carry them over with you, and lay them down in the lodging-place, where ye shall lodge this night.’" 4.6. that this may be a sign among you, that when your children ask in time to come, saying: What mean ye by these stones?" 4.22. then ye shall let your children know, saying: Israel came over this Jordan on dry land." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them." 22.16. ’Thus saith the whole congregation of the LORD: What treachery is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, to rebel this day against the LORD?"
20. Hebrew Bible, Judges, 5.4-5.5 (8th cent. BCE - 5th cent. BCE)

5.4. יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃ 5.5. הָרִים נָזְלוּ מִפְּנֵי יְהוָה זֶה סִינַי מִפְּנֵי יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 5.4. Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water." 5.5. The mountains melted from before the Lord, that Sinay before the Lord God of Yisra᾽el."
21. Hebrew Bible, Lamentations, 1.15 (8th cent. BCE - 5th cent. BCE)

1.15. סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃ 1.15. The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah."
22. Hebrew Bible, Ezekiel, 1.13, 1.26-1.27, 8.2, 47.1-47.12 (6th cent. BCE - 5th cent. BCE)

1.13. וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃ 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 8.2. וָאֶרְאֶה וְהִנֵּה דְמוּת כְּמַרְאֵה־אֵשׁ מִמַּרְאֵה מָתְנָיו וּלְמַטָּה אֵשׁ וּמִמָּתְנָיו וּלְמַעְלָה כְּמַרְאֵה־זֹהַר כְּעֵין הַחַשְׁמַלָה׃ 47.1. וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃ 47.1. וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃ 47.2. וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃ 47.2. וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃ 47.3. בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃ 47.4. וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃ 47.5. וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃ 47.6. וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃ 47.7. בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃ 47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ 47.9. וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ‍שֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃ 47.11. בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃ 47.12. וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃ 1.13. As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning." 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." 8.2. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins and downward, fire; and from his loins and upward, as the appearance of brightness, as the colour of electrum." 47.1. And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar. 47.2. Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side." 47.3. When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles." 47.4. Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins." 47.5. Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through." 47.6. And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river." 47.7. Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other." 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed." 47.9. And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." 47.11. But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt." 47.12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ ."
23. Hebrew Bible, Zechariah, 3.1-3.10, 14.5 (5th cent. BCE - 4th cent. BCE)

3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃ 3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ 3.3. וִיהוֹשֻׁעַ הָיָה לָבֻשׁ בְּגָדִים צוֹאִים וְעֹמֵד לִפְנֵי הַמַּלְאָךְ׃ 3.4. וַיַּעַן וַיֹּאמֶר אֶל־הָעֹמְדִים לְפָנָיו לֵאמֹר הָסִירוּ הַבְּגָדִים הַצֹּאִים מֵעָלָיו וַיֹּאמֶר אֵלָיו רְאֵה הֶעֱבַרְתִּי מֵעָלֶיךָ עֲוֺנֶךָ וְהַלְבֵּשׁ אֹתְךָ מַחֲלָצוֹת׃ 3.5. וָאֹמַר יָשִׂימוּ צָנִיף טָהוֹר עַל־רֹאשׁוֹ וַיָּשִׂימוּ הַצָּנִיף הַטָּהוֹר עַל־רֹאשׁוֹ וַיַּלְבִּשֻׁהוּ בְּגָדִים וּמַלְאַךְ יְהוָה עֹמֵד׃ 3.6. וַיָּעַד מַלְאַךְ יְהוָה בִּיהוֹשֻׁעַ לֵאמֹר׃ 3.7. כֹּה־אָמַר יְהוָה צְבָאוֹת אִם־בִּדְרָכַי תֵּלֵךְ וְאִם אֶת־מִשְׁמַרְתִּי תִשְׁמֹר וְגַם־אַתָּה תָּדִין אֶת־בֵּיתִי וְגַם תִּשְׁמֹר אֶת־חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה׃ 3.8. שְׁמַע־נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ כִּי־אַנְשֵׁי מוֹפֵת הֵמָּה כִּי־הִנְנִי מֵבִיא אֶת־עַבְדִּי צֶמַח׃ 3.9. כִּי הִנֵּה הָאֶבֶן אֲשֶׁר נָתַתִּי לִפְנֵי יְהוֹשֻׁעַ עַל־אֶבֶן אַחַת שִׁבְעָה עֵינָיִם הִנְנִי מְפַתֵּחַ פִּתֻּחָהּ נְאֻם יְהוָה צְבָאוֹת וּמַשְׁתִּי אֶת־עֲוֺן הָאָרֶץ־הַהִיא בְּיוֹם אֶחָד׃ 14.5. וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃ 3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him." 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’" 3.3. Now Joshua was clothed with filthy garments, and stood before the angel." 3.4. And he answered and spoke unto those that stood before him, saying: ‘Take the filthy garments from off him.’ And unto him he said: ‘Behold, I cause thine iniquity to pass from thee, and I will clothe thee with robes.’" 3.5. And I said: ‘Let them set a fair mitre upon his head.’ So they set a fair mitre upon his head, and clothed him with garments; and the angel of the LORD stood by." 3.6. And the angel of the LORD forewarned Joshua, saying:" 3.7. ’Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by." 3.8. Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign; for, behold, I will bring forth My servant the Shoot." 3.9. For behold the stone that I have laid before Joshua; upon one stone are seven facets; behold, I will engrave the graving thereof, saith the LORD of hosts: And I will remove the iniquity of that land in one day." 3.10. In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig-tree." 14.5. And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee."
24. Septuagint, Tobit, 8.15 (4th cent. BCE - 2nd cent. BCE)

8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
25. Anon., 1 Enoch, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 6.6, 9.3, 10.16, 12.2, 14, 14.8, 14.9, 14.23, 14.25, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 25.3, 25.4, 32.2, 32.3, 54.7-55.2, 60.1, 60.5, 60.9, 60.11, 60.12, 60.13, 60.14, 60.15, 60.16, 60.17, 60.18, 60.19, 60.20, 60.21, 60.22, 60.23, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 89.28, 89.29, 89.30, 89.31, 89.32, 89.33, 89.34, 89.35, 90.26, 91.7, 91.14, 93.6, 100.4, 102.3, 103.2, 106.1-107.3, 106.19, 106.19-107.1, 108.3 (3rd cent. BCE - 2nd cent. BCE)

1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
26. Anon., Jubilees, 4.19, 7.26-7.39, 17.11, 21.10, 31.14, 32.1-32.15, 33.12, 50.4 (2nd cent. BCE - 2nd cent. BCE)

4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee 7.26. owing to the fornication wherein the Watchers against the law of their ordices went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness. 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth 7.30. and every imagination and desire of men imagined vanity and evil continually. 7.31. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32. And we were left, I and you, my sons, and everything that entered with us into the ark 7.33. and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk 7.34. and ye are parting one from another, and are envious one of another, and (so it cometh) that ye are not in harmony, my sons, each with his brother. 7.35. For I see, and behold the demons have begun (their) seductions against you and against your children 7.36. and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 7.37. For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, will all be destroyed from the earth. 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend. 17.11. And Abraham rose up early in the morning and took bread and a bottle of water, and placed them on the shoulders of Hagar and the child, and sent her away. brAnd she departed and wandered in the wilderness of Beersheba 21.10. and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove together with the kidneys. 31.14. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee. 32.1. And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God,him and his sons for ever; 32.2. and he awoke from his sleep and blessed the Lord. 32.3. And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea, he gave tithes of all. 32.4. And in those days Rachel became pregt with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord 32.5. and his father clothed him in the garments of the priesthood and filled his hands. 32.6. And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God 32.7. This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offerings. 32.8. And when the fire had consumed it, he burnt incense on the fire over the fire 32.9. and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; 32.10. and thus he did daily for seven days. brAnd he and all his sons and his men were eating (this) with joy there during seven day 32.11. and blessing and thanking the Lord, who had delivered him out of all his tribulation and had given him his vow. 32.12. And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men 32.13. And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there 32.14. and Jacob gave his vow: thus he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. 32.15. And for this reason it is ordained on the heavenly tables as a law for the tithing again the tithe to eat before the Lord from year to year 33.12. And again, it is written a second time: "Cursed he be who lieth with the wife of his father, for he hath uncovered his father's shame"; and all the holy ones of the Lord said "So be it; so be it. 50.4. And the land also will keep its sabbaths while they dwell upon it, and they will know the jubilee year.
27. Anon., Psalms of Solomon, 17.43 (2nd cent. BCE - 1st cent. BCE)

28. Anon., Testament of Levi, 3.4, 5.1 (2nd cent. BCE - 2nd cent. CE)

3.4. And in the highest of all dwelleth the Great Glory, far above all holiness. 5.1. And thereupon the angel opened to me the gates of heaven, and I saw the holy temple, and upon a throne of glory the Most High.
29. Dead Sea Scrolls, War Scroll, 1.16, 10.11, 12.1, 12.7 (2nd cent. BCE - 1st cent. CE)

30. Dead Sea Scrolls, 4Q400, 0 (2nd cent. BCE - 1st cent. CE)

31. Dead Sea Scrolls, Agescreat B, 1.4-1.6 (2nd cent. BCE - 1st cent. CE)

32. Dead Sea Scrolls, Apgen, 2.1 (2nd cent. BCE - 1st cent. CE)

33. Dead Sea Scrolls, Community Rule, 9.19, 11.7-11.8 (2nd cent. BCE - 1st cent. CE)

34. Dead Sea Scrolls, Genesis Apocryphon, 2.1 (2nd cent. BCE - 1st cent. CE)

35. Dead Sea Scrolls, Hodayot, 3.21-3.22, 4.24-4.25, 10.35 (2nd cent. BCE - 1st cent. CE)

36. Dead Sea Scrolls, Hodayot, 3.21-3.22, 4.24-4.25, 10.35 (2nd cent. BCE - 1st cent. CE)

37. Hebrew Bible, Daniel, 7.9-7.14, 7.18, 8.13, 9.24, 10.1, 12.1 (2nd cent. BCE - 2nd cent. BCE)

7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 7.11. חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ וִיהִיבַת לִיקֵדַת אֶשָּׁא׃ 7.12. וּשְׁאָר חֵיוָתָא הֶעְדִּיו שָׁלְטָנְהוֹן וְאַרְכָה בְחַיִּין יְהִיבַת לְהוֹן עַד־זְמַן וְעִדָּן׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 8.13. וָאֶשְׁמְעָה אֶחָד־קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר עַד־מָתַי הֶחָזוֹן הַתָּמִיד וְהַפֶּשַׁע שֹׁמֵם תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס׃ 9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 10.1. וְהִנֵּה־יָד נָגְעָה בִּי וַתְּנִיעֵנִי עַל־בִּרְכַּי וְכַפּוֹת יָדָי׃ 10.1. בִּשְׁנַת שָׁלוֹשׁ לְכוֹרֶשׁ מֶלֶךְ פָּרַס דָּבָר נִגְלָה לְדָנִיֵּאל אֲשֶׁר־נִקְרָא שְׁמוֹ בֵּלְטְשַׁאצַּר וֶאֱמֶת הַדָּבָר וְצָבָא גָדוֹל וּבִין אֶת־הַדָּבָר וּבִינָה לוֹ בַּמַּרְאֶה׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire." 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened." 7.11. I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire." 7.12. And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time." 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed." 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’" 8.13. Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: ‘How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?’" 9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place." 10.1. In the third year of Cyrus king of Persia a word was revealed unto Daniel, whose name was called Belteshazzar; and the word was true, even a great warfare; and he gave heed to the word, and had understanding of the vision." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book."
38. Septuagint, Ecclesiasticus (Siracides), 45.2 (2nd cent. BCE - 2nd cent. BCE)

45.2. He made him equal in glory to the holy ones,and made him great in the fears of his enemies. 45.2. He added glory to Aaron and gave him a heritage;he allotted to him the first of the first fruits,he prepared bread of first fruits in abundance;
39. Septuagint, Wisdom of Solomon, 5.5, 10.10 (2nd cent. BCE - 1st cent. BCE)

5.5. Why has he been numbered among the sons of God?And why is his lot among the saints? 10.10. When a righteous man fled from his brothers wrath,she guided him on straight paths;she showed him the kingdom of God,and gave him knowledge of angels;she prospered him in his labors,and increased the fruit of his toil.
40. Anon., Testament of Abraham A, 12 (1st cent. CE - 2nd cent. CE)

41. Josephus Flavius, Jewish War, 2.188 (1st cent. CE - 1st cent. CE)

2.188. 2. This Ptolemais is a maritime city of Galilee, built in the great plain. It is encompassed with mountains: that on the east side, sixty furlongs off, belongs to Galilee; but that on the south belongs to Carmel, which is distant from it a hundred and twenty furlongs; and that on the north is the highest of them all, and is called by the people of the country, The Ladder of the Tyrians, which is at the distance of a hundred furlongs.
42. Mishnah, Avodah Zarah, 2.1 (1st cent. CE - 3rd cent. CE)

2.1. One should not place animals in inns of non-Jews, because they are suspected of bestiality. A woman should not be alone with them, because they are suspected of licentiousness; Nor should a man be alone with them, because they are suspected of shedding blood. A Jewish woman should not act as midwife to a non-Jewish woman, because she would be delivering a child for idolatry. But a non-Jewish woman may act as midwife to a Jewish woman. A Jewish woman should not suckle the child of a non-Jewish woman, But a non-Jewish woman may suckle the child of a Jewish woman in her premises."
43. Mishnah, Sotah, 7.5 (1st cent. CE - 3rd cent. CE)

7.5. How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place."
44. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)

3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25)."
45. New Testament, 2 Thessalonians, 1.7 (1st cent. CE - 1st cent. CE)

1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire
46. New Testament, Acts, 2.43, 4.30, 5.12, 6.8, 14.3, 15.12 (1st cent. CE - 2nd cent. CE)

2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 6.8. Stephen, full of faith and power, performed great wonders and signs among the people. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them.
47. New Testament, Apocalypse, 4.2, 4.4-4.5 (1st cent. CE - 1st cent. CE)

4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God.
48. New Testament, Jude, 14 (1st cent. CE - 1st cent. CE)

49. New Testament, Hebrews, 2.1-2.4 (1st cent. CE - 1st cent. CE)

2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; 2.3. how will we escape if we neglect so great a salvation -- which at the first having been spoken through the Lord, was confirmed to us by those who heard; 2.4. God also bearing witness with them, both by signs and wonders, and by various works of power, and by gifts of the Holy Spirit, according to his own will?
50. New Testament, Romans, 15.19 (1st cent. CE - 1st cent. CE)

15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ;
51. New Testament, John, 4.48, 5.37, 12.41 (1st cent. CE - 1st cent. CE)

4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 12.41. Isaiah said these things when he saw his glory, and spoke of him.
52. New Testament, Mark, 8.38, 9.1-9.2, 13.22 (1st cent. CE - 1st cent. CE)

8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.
53. New Testament, Matthew, 12.36-12.43, 13.24-13.30, 13.41, 16.27, 24.24, 25.31 (1st cent. CE - 1st cent. CE)

12.36. I tell you that every idle word that men speak, they will give account of it in the day of judgment. 12.37. For by your words you will be justified, and by your words you will be condemned. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26. But when the blade sprang up and brought forth fruit, then the darnel appeared also. 13.27. The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' 13.28. He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' 13.29. But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."' 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity 16.27. For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.
54. Tosefta, Avodah Zarah, 3.3 (1st cent. CE - 2nd cent. CE)

55. Tosefta, Bava Qamma, 4.2-4.3 (1st cent. CE - 2nd cent. CE)

56. Tosefta, Sanhedrin, 4.5 (1st cent. CE - 2nd cent. CE)

57. Anon., Genesis Rabba, 8.3 (2nd cent. CE - 5th cent. CE)

8.3. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם (בראשית א, כו), בְּמִי נִמְלָךְ, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי אָמַר, בִּמְלֶאכֶת הַשָּׁמַיִם וְהָאָרֶץ נִמְלָךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי סַנְקְלִיטִים, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתָּן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בְּמַעֲשֵׂה כָּל יוֹם וָיוֹם נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ סַנְקַתַּדְרוֹן, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתּוֹ. רַבִּי אַמֵּי אָמַר בְּלִבּוֹ נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַרְדְּכָל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְרַעֵם לֹא עַל אַרְדְּכָל, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַב אַסֵּי מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. 8.3. Let us make a human”—with whom did He rule/nimlokh? R’ Yehoshua in the name of R’ Levi said: With the work/m’la’khah of the heavens and the earth . . . R’ Shmuel bar Nachman said: With the work/ma`aseh of each and every day..."
58. Anon., Lamentations Rabbah, 2.2.4 (2nd cent. CE - 5th cent. CE)

59. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)

60. Anon., Sifre Deuteronomy, 314, 343, 306 (2nd cent. CE - 4th cent. CE)

61. Palestinian Talmud, Avodah Zarah, 2.1 (2nd cent. CE - 5th cent. CE)

62. Palestinian Talmud, Bava Metzia, 2.5 (2nd cent. CE - 5th cent. CE)

63. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

64b. בעל בנכסי אשתו,רבא אמר אפילו עבד עיסקא ורווח רב פפא אמר אפי' מצא מציאה אמר רב נחמן בר יצחק אפילו כתב בהו תפילין,ואמר רב חנין ואיתימא ר' חנינא מאי קראה דכתיב (במדבר כא, ב) וידר ישראל נדר וגו',אמר רמי בר אבא דרך מיל ושינה כל שהוא מפיגין את היין אמר רב נחמן אמר רבה בר אבוה לא שנו אלא ששתה כדי רביעית אבל שתה יותר מרביעית כל שכן שדרך טורדתו ושינה משכרתו,ודרך מיל מפיגה היין והתניא מעשה בר"ג שהיה רוכב על החמור והיה מהלך מעכו לכזיב והיה רבי אילעאי מהלך אחריו מצא גלוסקין בדרך אמר לו אילעאי טול גלוסקין מן הדרך מצא נכרי אחד אמר לו מבגאי טול גלוסקין הללו מאילעאי,ניטפל לו ר' אילעאי אמר לו מהיכן אתה אמר לו מעיירות של בורגנין ומה שמך מבגאי שמני כלום היכירך רבן גמליאל מעולם אמר לו לאו,באותה שעה למדנו שכוון רבן גמליאל ברוח הקודש ושלשה דברים למדנו באותה שעה למדנו שאין מעבירין על האוכלין,ולמדנו שהולכין אחרי רוב עוברי דרכים ולמדנו שחמצו של נכרי אחר הפסח מותר בהנאה,כיון שהגיע לכזיב בא אחד לישאל על נדרו אמר לזה שעמו כלום שתינו רביעית יין האיטלקי אמר לו הן אם כן יטייל אחרינו עד שיפיג יינינו,וטייל אחריהן ג' מילין עד שהגיע לסולמא של צור כיון שהגיע לסולמא דצור ירד ר"ג מן החמור ונתעטף וישב והתיר לו נדרו,והרבה דברים למדנו באותה שעה למדנו שרביעית יין האיטלקי משכר ולמדנו שיכור אל יורה ולמדנו שדרך מפיגה את היין ולמדנו שאין מפירין נדרים לא רכוב ולא מהלך ולא עומד אלא יושב,קתני מיהת שלשה מילין שאני יין האיטלקי דמשכר טפי,והאמר רב נחמן אמר רבה בר אבוה לא שנו אלא ששתה רביעית אבל שתה יותר מרביעית כל שכן דרך טורדתו ושינה משכרתו,רכוב שאני השתא דאתית להכי לרמי בר אבא נמי לא קשיא רכוב שאני,איני והאמר רב נחמן מפירין נדרים בין מהלך בין עומד ובין רכוב,תנאי היא דאיכא למאן דאמר פותחין בחרטה,ואיכא למאן דאמר אין פותחין בחרטה,דאמר רבה בר בר חנה אמר רבי יוחנן מאי פתח ליה רבן גמליאל לההוא גברא (משלי יב, יח) יש בוטה כמדקרות חרב ולשון חכמים מרפא כל הבוטה ראוי לדוקרו בחרב אלא שלשון חכמים מרפא,אמר מר ואין מעבירין על האוכלין אמר רבי יוחנן משום רבי שמעון בן יוחאי לא שנו אלא בדורות הראשונים שאין בנות ישראל פרוצות בכשפים אבל בדורות האחרונים שבנות ישראל פרוצות בכשפים מעבירין,תנא שלימין מעבירין פתיתין אין מעבירין אמר ליה רב אסי לרב אשי ואפתיתין לא עבדן והכתיב (יחזקאל יג, יט) ותחללנה אותי אל עמי בשעלי שעורים ובפתותי לחם דשקלי באגרייהו,אמר רב ששת משום רבי אלעזר בן עזריה 64b. ba husbandwho acquired rights bto his wife’s propertythat she had brought into the marriage as her dowry should use part of the profits for the acquisition of a Torah scroll., bRava said: Even if he entered into a business venture and made alarge bprofit,he should act in a similar manner. bRav Pappa said: Even if he found a lost article,he should do the same. bRav Naḥman bar Yitzḥak said:He need not use the money to commission the writing of a Torah scroll, as beven ifhe bwrotea set of bphylacteries with it,this, too, is a mitzva whose merit will enable him to retain the rest of the money., bRav Ḥanin said, and some sayit was bRabbi Ḥaninawho said: bWhat is the versethat alludes to this? bAs it is written: “And Israel vowed a vowto the Lord and said: If You will indeed deliver this people into my hand, then I will consecrate their cities” (Numbers 21:2), which shows that one who wishes to succeed should sanctify a portion of his earnings for Heaven.,The Gemara now cites additional teachings relating to the drinking of wine. bRami bar Abba said:Walking a bpath of a imil /i, andsimilarly, bsleepingeven ba minimal amount,will bdispel theeffect of bwinethat one has drunk. bRav Naḥman saidthat bRabba bar Avuh said: They only taughtthis with regard to one bwho has drunk a quarter-ilogof wine, bbutwith regard to bone who has drunk more than a quarter-ilog /i, this advice is not useful. In that case, walking a bpathof such a distance bwill preoccupyand exhaust bhim all the more, anda small amount bof sleep willfurther bintoxicate him. /b,The Gemara poses a question: bDoeswalking ba path ofonly ba imildispel theeffects of bwine? Wasn’tit btaughtin a ibaraita /i: bThere was an incident involving Rabban Gamliel, who was riding a donkey and traveling from Akko to Keziv, andhis student bRabbi Elai was walking behind him.Rabban Gamliel bfoundsome bfine loavesof bread bon the road, and he said tohis student: bElai, take the loaves from the road.Further along the way, Rabban Gamliel bencountered a certain gentileand bsaid to him: Mavgai, take these loaves from Elai. /b, bElai joinedthe gentile band said to him: Where are you from?He bsaid to him: From thenearby btowns of guardsmen.He asked: bAnd what is your name?The gentile replied: bMy name is Mavgai.He then inquired: bHas Rabban Gamliel ever met you before,seeing as he knows your name? He bsaid to him: No. /b,The Gemara interrupts the story in order to comment: bAt that time we learned that Rabban Gamliel divinedthe gentile’s name bby way of divine inspirationthat rested upon him. bAnd at that time wealso blearned three mattersof ihalakhafrom Rabban Gamliel’s behavior: bWe learned that one may not pass by food,i.e., if a person sees food lying on the ground, he must stop and pick it up., bWealso blearned that we follow the majority of travelers.Since the area was populated mostly by gentiles, Rabban Gamliel assumed that the loaf belonged to a gentile, and was consequently prohibited to be eaten by a Jew. Therefore, he ordered that it be given to a gentile. And bwefurther blearned thatwith regard to bleavened bread belonging to a gentile, it is permittedto bbenefitfrom this food bafter Passover.The incident recounted above occurred not long after the festival of Passover. By giving the loaf to the gentile instead of burning it in accordance with the ihalakhotof leavened bread that remains after Passover, Rabban Gamliel gained a certain benefit from it in the form of the gentile’s gratitude. This benefit is regarded as having monetary value.,The Gemara resumes the narrative: bWhenRabban Gamliel barrived in Keziv, aperson bcamebefore him bto requestthat he dissolve bhis vow.Rabban Gamliel bsaid to the one who was with him,i.e., Rabbi Elai: bDid we drink a quarter-ilog bof Italian wineearlier? He bsaid to him: Yes.Rabban Gamliel replied: bIf so, let him journey after us untilthe effect of bour wine is dispelled,after which we may consider his issue., bAndthat person bjourneyed after themfor bthree imil /i, untilRabban Gamliel barrived at the Ladder of Tyre. When he arrived at the Ladder of Tyre, Rabban Gamliel alighted from his donkey and wrapped himselfin his shawl in the customary manner of a judge, who wraps himself in a shawl in order to sit in awe at the time of judgment, band he sat and dissolved his vow. /b,The Gemara continues: bAt that time we learned many mattersof ihalakhafrom Rabban Gamliel’s conduct. bWe learned that a quarter-ilog bof Italian wine intoxicates, and we learnedthat bone who is intoxicated may not issue ahalakhic bruling, and we learned thatwalking on ba path dispelsthe effect bof wine, andlastly bwe learned that one may not annul vowswhen he is beither mountedon an animal, bor walking, oreven bstanding, butonly when he is bsitting. /b, bIn any event,the ibaraita bis teachingthat Rabban Gamliel found it necessary to walk bthree imil /iin order to become sober after drinking wine. The Gemara resolves the contradiction. bItalian wine is differentin that bit is more intoxicating,therefore more extended activity is required in order to dispel its effects.,The Gemara poses a question: bBut didn’t Rav Naḥman saythat bRabba bar Avuh said: They taughtthis bonlywith regard to one bwho has drunk a quarter-ilogof wine, bbutwith regard to bone who has drunk more than a quarter-ilog /i, bwalkingthat distance bwill preoccupyand exhaust bhim all the more, anda small amount of bsleep willfurther bintoxicate him?If Italian wine is more intoxicating than other wine, shouldn’t a quarter- ilogbe considered like a larger quantity of other wine?,The Gemara answers: Being bmountedon an animal bis differentfrom walking; since he is not on foot it is not such a tiring activity. Accordingly, riding three imilwill not exhaust him; rather, it will dispel the effect of the wine. The Gemara adds: bNow that you have arrived at thisconclusion, baccording to Rami bar Abba,who says that walking one imilis sufficient, bit is also not difficult,as he too can say that briding is differentfrom walking. Since one is not on foot, the effects of the wine are not dispelled as quickly. Therefore, three imilis necessary.,The Gemara poses a question with regard to one of the details of the story: bIs that so,that Rabban Gamliel was required to alight from his donkey in order to annul the vow? bBut didn’t Rav Naḥman say: One may annul vows walking, standing, or mounted?Why, then, did Rabban Gamliel dismount his donkey?,The Gemara answers: bThis isa dispute between itanna’im /i, as there isan authority bwho saysthat bonemay bopenthe possibility for dissolution of a vow bby means of regretalone. In other words, there is no need to search for a special reason in order to dissolve a person’s vow; it is enough to ascertain that he regrets making it. This can be done easily, even while walking, standing, or riding., bAnd there isanother authority bwho saysthat bonemay bnot openthe possibility for dissolution of a vow bby means of regretalone. Rather, one must find an opening, i.e., a particular reason to dissolve the vow in question, which requires a thorough analysis of the circumstances of the vow. This task must be performed free of distractions, which means one must be seated ( iTosafot /i)., bAs Rabba bar bar Ḥana saidthat bRabbi Yoḥa said:With bwhat did Rabban Gamliel openthe possibility for dissolving his vow bfor that man,i.e., what opening did he find for him? Rabban Gamliel cited the verse: b“There is one who utters like the piercings of a sword; but the tongue of the wise is health”(Proverbs 12:18) and explained it as follows: bWhoever uttersa vow bdeserves to be pierced by a sword,as he might fail to fulfill it. Therefore, one should not vow at all. Had you known that whoever vows is liable to be executed, would you have vowed? bRather, it is the tongue of the wise that heals,as when a Sage dissolves a vow, he dissolves it retroactively, and it is as though one had never taken the vow.,The Gemara continues with its analysis of the ibaraita /i. bThe Master saidpreviously: One of the ihalakhotlearned from the incident involving Rabban Gamliel was that bone may not pass by food;rather, one must treat the food with respect and pick it up. bRabbi Yoḥa said in the name of Rabbi Shimon bar Yoḥai: They taughtthis ruling bonly in the early generations, when Jewish women were not accustomed to using witchcraft. However, in the later generations, when Jewish women are accustomed to using witchcraft, one may pass byfood, as a spell might have been cast on the bread, and one must not put himself in unnecessary danger.,A Sage btaught:If the loaves are bwhole, onemay bpassthem bby,as they might have been placed there for the purposes of witchcraft; however, if they are in bpieces, onemay bnot passthem bby,because bread in pieces is not used for witchcraft. bRav Asi said to Rav Ashi:Do bthey not performmagic with bpiecesof bread? bIsn’t it writtenin the verse that deals with witchcraft: b“And you have profaned Me among My people for handfuls of barley and for pieces of bread”(Ezekiel 13:19)? The Gemara answers: The verse does not mean that they used pieces of bread in their witchcraft, but rather that bthey tooksuch pieces bas their wages. /b, bRav Sheshet said in the name of Rabbi Elazar ben Azarya: /b
64. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

28a. התם הוא דמבטל אבל הכא דלא מבטל לא,ת"ר מעשה ברבי אליעזר ששבת בגליל העליון ושאלוהו שלשים הלכות בהלכות סוכה שתים עשרה אמר להם שמעתי שמונה עשר אמר להם לא שמעתי ר' יוסי בר' יהודה אומר חילוף הדברים שמונה עשר אמר להם שמעתי שתים עשרה אמר להם לא שמעתי,אמרו לו כל דבריך אינן אלא מפי השמועה אמר להם הזקקתוני לומר דבר שלא שמעתי מפי רבותי מימי לא קדמני אדם בבית המדרש ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא הנחתי אדם בבית המדרש ויצאתי ולא שחתי שיחת חולין ולא אמרתי דבר שלא שמעתי מפי רבי מעולם,אמרו עליו על רבן יוחנן בן זכאי מימיו לא שח שיחת חולין ולא הלך ד' אמות בלא תורה ובלא תפילין ולא קדמו אדם בבית המדרש ולא ישן בבית המדרש לא שינת קבע ולא שינת עראי ולא הרהר במבואות המטונפות ולא הניח אדם בבית המדרש ויצא ולא מצאו אדם יושב ודומם אלא יושב ושונה ולא פתח אדם דלת לתלמידיו אלא הוא בעצמו ולא אמר דבר שלא שמע מפי רבו מעולם ולא אמר הגיע עת לעמוד מבית המדרש חוץ מערבי פסחים וערבי יום הכפורים וכן היה ר' אליעזר תלמידו נוהג אחריו,תנו רבנן שמונים תלמידים היו לו להלל הזקן שלשים מהן ראוים שתשרה עליהן שכינה כמשה רבינו ושלשים מהן ראוים שתעמוד להם חמה כיהושע בן נון עשרים בינונים גדול שבכולן יונתן בן עוזיאל קטן שבכולן רבן יוחנן בן זכאי,אמרו עליו על רבן יוחנן בן זכאי שלא הניח מקרא ומשנה גמרא הלכות ואגדות דקדוקי תורה ודקדוקי סופרים קלים וחמורים וגזרות שוות תקופות וגימטריאות שיחת מלאכי השרת ושיחת שדים ושיחת דקלים משלות כובסין משלות שועלים דבר גדול ודבר קטן,דבר גדול מעשה מרכבה דבר קטן הויות דאביי ורבא לקיים מה שנאמר (משלי ח, כא) להנחיל אוהבי יש ואוצרותיהם אמלא וכי מאחר שקטן שבכולן כך גדול שבכולן על אחת כמה וכמה אמרו עליו על יונתן בן עוזיאל בשעה שיושב ועוסק בתורה כל עוף שפורח עליו מיד נשרף:, big strongמתני׳ /strong /big מי שהיה ראשו ורובו בסוכה ושולחנו בתוך הבית ב"ש פוסלין וב"ה מכשירין אמרו להם ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את רבי יוחנן בן החורנית ומצאוהו שהיה יושב ראשו ורובו בסוכה ושולחנו בתוך הבית ולא אמרו לו דבר אמרו להם ב"ש משם ראיה אף הם אמרו לו אם כן היית נוהג לא קיימת מצות סוכה מימיך,נשים ועבדים וקטנים פטורין מן הסוכה קטן שאינו צריך לאמו חייב בסוכה מעשה וילדה כלתו של שמאי הזקן ופיחת את המעזיבה וסיכך על גבי המטה בשביל קטן:, big strongגמ׳ /strong /big מה"מ דת"ר אזרח זה אזרח (ויקרא כג, מב) האזרח להוציא את הנשים כל לרבות את הקטנים,אמר מר האזרח להוציא את הנשים למימרא דאזרח בין נשים בין גברי משמע והתניא האזרח לרבות את הנשים האזרחיות שחייבות בעינוי אלמא אזרח גברי משמע אמר רבה הלכתא נינהו ואסמכינהו רבנן אקראי,הי קרא והי הלכתא ותו קרא למה לי הלכתא למה לי הא סוכה מצות עשה שהזמן גרמא וכל מצות עשה שהזמן גרמא נשים פטורות,יום הכפורים מדרב יהודה אמר רב נפקא דאמר רב יהודה אמר רב וכן תנא דבי רבי ישמעאל אמר קרא (במדבר ה, ו) איש או אשה 28a. The Gemara answers: There is a difference between the case of the shutter and the case of the sheet. bThere,in the case of the shutter, bwhere he negatesit by shuttering the window, it is considered part of the building and it is therefore prohibited. bHowever, here,in the case of the sheet, bwhere he does not negateit, as he plans on removing it, bno,it is not necessarily prohibited.,The Gemara relates a similar incident. bThe Sages taught:There was ban incident involving Rabbi Eliezer, who stayed in the Upper Galilee, andthe people there basked him thirty ihalakhotin the ihalakhotof isukka /i.In response to btwelve, he said to them: I heardan answer from my teachers, and he related what he heard. In response to the other beighteen, he said to them: I did not hearan answer. bRabbi Yosei, son of Rabbi Yehuda, says:It was bthe reverse of these matters.In response to beighteen he said to them: I heardan answer; in response to the other btwelve he said to them: I did not hearan answer., bThey said to him: Are all the mattersthat byouknow bonly from whatyou bheard?Don’t you say any matters on your own? bHe said to them:Now byou forced me to say a matter that I did not hear from my teachers,as I must describe my character traits and the manner in which I conduct myself. bInall bmy days, no person ever preceded me into the study hall,as I am always first to arrive; band I never slept in the study hall, neither substantial sleep nor a brief nap; and I never left anyone in the study hall and exited,as I was always last to leave; band I never engaged in idle conversation;rather, I discussed only necessary matters or matters of Torah; band I never said anything that I did not hear from my teacher.That is why he did not answer those questions that his teacher did not address.,Apropos the character traits of Rabbi Eliezer, the Gemara cites character traits of his teacher. The Sages bsaid about Rabban Yoḥa ben Zakkai,the teacher of Rabbi Eliezer: bInall bhis days he never engaged in idle conversation; and he never walked four cubits withoutengaging in bTorahstudy band withoutdonning bphylacteries; and no person ever preceded him into the study hall; and he never slept in the study hall, neither substantial sleep nor a brief nap; and he never contemplatedmatters of Torah bin alleyways filthywith human excrement, as doing so is a display of contempt for the Torah; band he never left anyone in the study hall and exited; and no person ever found him sitting and silent,i.e., inactive; brather, hewas always bsitting and studying; and only he opened the door for his students,disregarding his own eminent standing; band he never said anything that he did not hear from his teacher; and he never saidto his students that bthe time has arrived to ariseand leave bthe study hall except on Passover eves,when they were obligated to sacrifice the Paschal lamb, and bYom Kippur eves,when there is a mitzva to eat and drink abundantly. bAnd Rabbi Eliezer, his student, accustomedhimself to model his conduct bafter hisexample.,The Gemara continues to praise the Sages. bThe Sages taught: Hillel the Elder had eighty students. Thirty of themwere sufficiently bworthy that the Divine Presenceshould brest upon them asit did upon bMoses our teacher, and thirty of themwere sufficiently bworthy that the sunshould bstand still for them asit did for bJoshua bin Nun, and twentywere on an bintermediatelevel between the other two. bThe greatest of allthe students was bYonatan ben Uzziel, and the youngest of themwas bRabban Yoḥa ben Zakkai. /b,The Gemara relates: The Sages bsaid about Rabban Yoḥa ben Zakkaithat bhe did not neglect Bible; Mishna; Gemara; ihalakhotand iaggadot /i; minutiae of the Torah and minutiae of the scribes;the hermeneutical principles of the Torah with regard to ia fortioriinferences and verbal analogies;the calculation of the calendrical bseasons;and bnumerology [ igimmatreyaot /i].In addition, he did not neglect esoteric matters, including bthe conversation of ministering angels; the conversation of demons, and the conversation of palm trees; parables of launderers,which are folk tales that can be used to explain the Torah; bparables of foxes;and more generally, ba great matter and a small matter. /b,The Gemara elaborates: bA great matteris referring to the secrets of the bDesign of theDivine bChariot,the conduct of the transcendent universe. bA small matteris, for example, ihalakhotthat were ultimately formulated in the framework of bthe disputes of Abaye and Rava.He did not neglect any of these disciplines so as bto fulfill that which is stated: “That I may cause those that love me to inherit substance and that I may fill their treasuries”(Proverbs 8:21), as Rabban Yoḥa was filled with the disciplines of Torah and wisdom. bAnd if the youngest of them was soprolific, bthe greatest of themwas ball the more soprolific. The Gemara relates that the Sages bsaid of Yonatan ben Uzziel,the greatest of Hillel’s students, bthat when he sat and was engaged in Torahstudy, the sanctity that he generated was so intense that bany bird that flew over him was immediately incinerated. /b, strongMISHNA: /strong In the case of bone whose head and most of hisbody bwere in the isukkaand his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai:And bwasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit and they found himsuch bthat he was sitting with his head and most of hisbody bin the isukkaand his table in the house, and they said nothing to him?Even Beit Shammai did not object. bBeit Shammai said to them:Is there bproof from there?That is not what happened; rather, bthey said to him: If you were accustomedto act in bthismanner, byou have never fulfilled the mitzva of isukkain your life. /b,The mishna continues: bWomen, slaves, and minors are exempt from themitzva of isukka /i. A minor who does not need his motherany longer bis obligatedin the mitzva. There was ban incident where the daughter-in-law of Shammai the Elder gave birthjust before iSukkot /i, and Shammai bremoved thecoat of bplasterfrom the roof, leaving the beams, band roofedwith the beams bover the bed for thenewborn bminor. /b, strongGEMARA: /strong With regard to the ihalakhathat women, slaves, and minors are exempt from the mitzva of isukka /i, the Gemara asks: bFrom where are these mattersderived? The Gemara answers that it is bas the Sages taughtin a ibaraitathat it is stated: “All the homeborn in Israel shall reside in isukkot /i” (Leviticus 23:42). Had the verse stated only: bHomeborn,it would have been derived bthatany bhomebornmember of the Jewish people is obligated to observe this mitzva. However, the term with the addition of the definite article: b“The homeborn,”indicates that only certain homeborn members are obligated, i.e., men, bto the exclusion of the women.The word “all” in the phrase: b“Allthe homeborn,” comes bto include the minorscapable of performing this mitzva.,§ The Gemara analyzes the ibaraita /i. bThe Master said: “The homeborn”is bto the exclusion of women. Is that to say thatthe term bhomebornwithout the definite article bindicates both men and women? Isn’t it taughtin a ibaraitawith regard to Yom Kippur that it is stated: “And it shall be a statute forever unto you: In the seventh month, on the tenth day of the month, you shall afflict your souls and shall do no manner of work, the homeborn, or the stranger that sojourns among you” (Leviticus 16:29). And the term b“the homeborn”in that verse comes bto include homeborn women, who are obligated inthe mitzva of bafflictionon Yom Kippur. In that case, the definite article comes to include women. Therefore, bapparently,the term homeborn, without the definite article, bindicatesonly bmen. Rabba said: They areeach a ihalakha /itransmitted to Moses from Sinai, band the Sagesmerely bsupported them with versesas a mnemonic device. Therefore, it is not surprising that the derivations are contradictory.,The Gemara asks: bWhichof them bisderived from bthe verse and which is a ihalakha /itransmitted to Moses from Sinai and merely supported by a verse? bAnd furthermore, why do Ineed bthe verse and why do Ineed bthe ihalakha /i? Isn’t isukkaa positive, time-bound mitzva, andthe principle is that bwomen are exempt from all positive, time-bound mitzvot?There is no need for a special derivation to exempt women from the mitzva of isukka /i.,And there is no need for a derivation with regard to their obligation to fast on bYom Kippur,as that can be bderived fromthat bwhich Rav Yehudasaid that bRav said, as Rav Yehuda saidthat bRav said, and it was likewise taught in the school of Rabbi Yishmael: The verse says:“When ba man or womanshall commit any sin that a person commits, to commit a trespass against the Lord, and that soul be guilty” (Numbers 5:6).
65. Anon., Exodus Rabbah, 30.9, 47.1 (4th cent. CE - 9th cent. CE)

30.9. דָּבָר אַחֵר, וְאֵלֶּה הַמִּשְׁפָּטִים, הֲדָא הוּא דִכְתִיב (תהלים קמז, יט): מַגִּיד דְּבָרָיו לְיַעֲקֹב, אֵלּוּ הַדִּבְּרוֹת. (תהלים קמז, יט): חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, אֵלּוּ הַמִּשְׁפָּטִים. לְפִי שֶׁאֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת בָּשָׂר וָדָם, מִדַּת בָּשָׂר וָדָם מוֹרֶה לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה כְלוּם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא מַה שֶּׁהוּא עוֹשֶׂה הוּא אוֹמֵר לְיִשְׂרָאֵל לַעֲשׂוֹת וְלִשְׁמֹר. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְרוֹמִי וְדָרְשׁוּ שָׁם אֵין דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָשָׂר וְדָם שֶׁהוּא גוֹזֵר גְּזֵרָה וְהוּא אוֹמֵר לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה כְלוּם וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. הָיָה שָׁם מִין אֶחָד אַחַר שֶׁיָּצְאוּ אָמַר לָהֶם אֵין דִּבְרֵיכֶם אֶלָּא כָּזָב, לֹא אֲמַרְתֶּם אֱלֹהִים אוֹמֵר וְעוֹשֶׂה, לָמָּה אֵינוֹ מְשַׁמֵּר אֶת הַשַּׁבָּת. אָמְרוּ לוֹ רָשָׁע שֶׁבָּעוֹלָם אֵין אָדָם רַשַּׁאי לְטַלְטֵל בְּתוֹךְ חֲצֵרוֹ בְּשַׁבָּת, אָמַר לָהֶם הֵן, אָמְרוּ לוֹ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים חֲצֵרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ישעיה ו, ג): מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וַאֲפִלּוּ אָדָם עוֹבֵר עֲבֵרָה, אֵינוֹ מְטַלְטֵל מְלוֹא קוֹמָתוֹ, אָמַר לָהֶם הֵן, אָמְרוּ לוֹ כְּתִיב (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא. דָּבָר אַחֵר, מַגִּיד דְּבָרָיו לְיַעֲקֹב, אָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וְהָיָה נוֹטֵעַ בּוֹ כָּל מִינֵי אִילָנוֹת וְלֹא הָיָה נִכְנַס לְתוֹכוֹ אֶלָא הוּא, שֶׁהָיָה מְשַׁמְּרוֹ, מִשֶּׁעָמְדוּ בָנָיו עַל פִּרְקָן, אָמַר לָהֶם בָּנַי הַפַּרְדֵּס הַזֶּה אֲנִי הָיִיתִי מְשַׁמְּרוֹ וְלֹא הִנַּחְתִּי אָדָם לְהִכָּנֵס בְּתוֹכוֹ, אַתֶּם תִּהְיוּ מְשַׁמְּרִין אוֹתוֹ כְּדֶרֶךְ שֶׁהָיִיתִי אֲנִי מְשַׁמְּרוֹ. כָּךְ אָמַר הָאֱלֹהִים לְיִשְׂרָאֵל עַד שֶׁלֹא בָּרָאתִי אֶת הָעוֹלָם הַזֶּה הִתְקַנְתִּי אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן, מַהוּ אָמוֹן, אוֹמֵן, שֶׁנֶּאֱמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק, לֹא נְתַתִּיהָ לְאֶחָד מִן עוֹבְדֵי כּוֹכָבִים אֶלָּא לְיִשְׂרָאֵל, שֶׁכֵּיוָן שֶׁעָמְדוּ יִשְׂרָאֵל וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, מִיָּד נְתָנָהּ לָהֶם, הֱוֵי: מַגִּיד דְּבָרָיו לְיַעֲקֹב חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל לֹא עָשָׂה כֵן לְכָל גּוֹי, אֶלָא לְמִי, לְיַעֲקֹב, שֶׁבְּחָרוֹ מִכָּל הָעוֹבְדֵי כּוֹכָבִים, וְלֹא נָתַן לָהֶם אֶלָּא מִקְצָת, נָתַן לְאָדָם שֵׁשׁ מִצְווֹת, הוֹסִיף לְנֹחַ אַחַת, לְאַבְרָהָם שְׁמוֹנֶה, לְיַעֲקֹב תֵּשַׁע, אֲבָל לְיִשְׂרָאֵל נָתַן לָהֶם הַכֹּל. אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי חֲנִינָא מָשָׁל לְמֶלֶךְ שֶׁהָיָה לְפָנָיו שֻׁלְחָן עָרוּךְ וּמִינֵי תַּבְשִׁילִין, נִכְנַס עַבְדוֹ נָתַן לוֹ חֲתִיכָה. שֵׁנִי, נָתַן לוֹ בֵּיצָה. שְׁלִישִׁי, נָתַן לוֹ יָרָק, וְכֵן לְכָל אֶחָד וְאֶחָד. נִכְנַס בְּנוֹ נָתַן לוֹ כָּל הַשֻּׁלְחָן לְפָנָיו, אָמַר לוֹ לָאֵלּוּ נָתַתִּי מָנָה מָנָה, אֲבָל אֶת הַכֹּל נָתַתִּי בִּרְשׁוּתְךָ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא נָתַן לְעוֹבְדֵי כּוֹכָבִים אֶלָּא מִקְצַת מִצְווֹת, אֲבָל כְּשֶׁעָמְדוּ יִשְׂרָאֵל אָמַר לָהֶם הֲרֵי כָּל הַתּוֹרָה כֻּלָּהּ לָכֶם, שֶׁנֶּאֱמַר: לֹא עָשָׂה כֵן לְכָל גּוֹי. אָמַר רַבִּי אֶלְעָזָר מָשָׁל לְמֶלֶךְ שֶׁיָּצָא לְמִלְחָמָה וְהָיוּ הַלִּגְיוֹנוֹת עִמּוֹ, וְהָיָה שׁוֹחֵט בְּהֵמָה וְהָיָה מְחַלֵּק לְכָל אֶחָד וְאֶחָד מָנָה כְּדֵי שֶׁיַּגִּיעַ, הֵצִיץ בְּנוֹ וְאָמַר לוֹ מָה אַתָּה נוֹתֵן לִי, אָמַר לוֹ מִמַּה שֶּׁהִתְקַנְתִּי לְעַצְמִי. לְפִיכָךְ נָתַן הָאֱלֹהִּים לְעוֹבְדֵי כּוֹכָבִים מִצְווֹת גָּלְמִיּוֹת שֶׁיִּיגְעוּ בָּהֶן וְלֹא הִפְרִישׁ בָּהֶן בֵּין טֻמְאָה לְטָהֳרָה, בָּאוּ יִשְׂרָאֵל וּפֵרַשׁ לָהֶם הַמִּצְווֹת כָּל אַחַת וְאַחַת, עָנְשָׁהּ וּמַתַּן שְׂכָרָהּ, שֶׁנֶּאֱמַר (שיר השירים א, ב): יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ, לְכָךְ נֶאֱמַר: חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל. 47.1. כְּתָב לְךָ אֶת הַדְּבָרִים הָאֵלֶּה, הֲדָא הוּא דִכְתִיב (הושע ח, יב): אֶכְתָּב לוֹ רֻבֵּי תּוֹרָתִי כְּמוֹ זָר נֶחְשָׁבוּ, בְּשָׁעָה שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּסִינַי לִתֵּן תּוֹרָה לְיִשְׂרָאֵל, אֲמָרָהּ לְמשֶׁה עַל הַסֵּדֶר מִקְרָא וּמִשְׁנָה תַּלְמוּד וְאַגָּדָה, שֶׁנֶּאֱמַר (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה, אֲפִלּוּ מַה שֶּׁהַתַּלְמִיד שׁוֹאֵל לָרַב אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּאוֹתָהּ שָׁעָה. מֵאַחַר שֶׁלְּמָדָהּ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ לַמְּדָהּ לְיִשְׂרָאֵל. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֶכְתֹּב אוֹתָהּ לָהֶם, אָמַר לוֹ אֵינִי מְבַקֵּשׁ לִתְּנָהּ לָהֶם בִּכְתָב, מִפְּנֵי שֶׁגָּלוּי לְפָנַי שֶׁעוֹבְדֵי כּוֹכָבִים עֲתִידִים לִשְׁלֹט בָּהֶם וְלִטֹּל אוֹתָהּ מֵהֶם וְיִהְיוּ בְּזוּיִים בְּעוֹבְדֵי כּוֹכָבִים, אֶלָּא הַמִּקְרָא אֲנִי נוֹתֵן לָהֶם בְּמִכְתָּב, וְהַמִּשְׁנָה וְהַתַּלְמוּד וְהָאַגָּדָה אֲנִי נוֹתֵן לָהֶם עַל פֶּה, שֶׁאִם יָבוֹאוּ עוֹבְדֵי כּוֹכָבִים וְיִשְׁתַּעְבְּדוּ בָּהֶם יִהְיוּ מֻבְדָּלִים מֵהֶם. אָמַר לַנָּבִיא אִם אֶכְתָּב לוֹ רֻבֵּי תּוֹרָתִי כְּמוֹ זָר נֶחְשָׁבוּ, וּמָה אֲנִי עוֹשֶׂה לָהֶם, נוֹתֵן אֶת הַמִּקְרָא בִּכְתָב, וְהַמִּשְׁנָה וְהַתַּלְמוּד וְהָאַגָּדָה בְּעַל פֶּה. כְּתָב זֶה הַמִּקְרָא, (שמות לד, כז): כִּי עַל פִּי הַדְּבָרִים הָאֵלֶּה זוֹ הַמִּשְׁנָה וְהַתַּלְמוּד, שֶׁהֵם מַבְדִּילִים בֵּין יִשְׂרָאֵל לְבֵין הָעוֹבְדֵי כּוֹכָבִים. 47.1. 'Inscribe those words for yourself [for according to those words I have formed a covet with you and with Israel'] As it is stated: 'I write for them the great things of My law like strange things they are considered.' When God revealed Himself at Sinai to give the Torah to Israel, He said [taught] to Moses the following order: Bible, Mishnah, Talmud, and Aggadah, as it says : \"God spoke all these words, saying\", even what a student will ask his teacher. God then said to Moses, after he had learnt it from the mouth of G-d, \"Teach it to Israel\". He said to him, \"G-d! Should I write it down?\" He replied \"I am not asking you to give it to them in writing because it is known to Me that in the future the nations will rule over them, and take it [the Torah] from them, and it will be degraded by the nations. So the Scriptures I will give them in writing but the Mishna, Talmud and Aggada I will give orally. If the nations will enslave them, the Jews will be different [unique] to the nations. He said to the prophet 'If I write for them the great things of My law, they will be considered like strangers.' And what am I [G-d] going to do? I will give them the Bible written, the Mishna, Talmud and Aggada orally. 'Inscribe those words for yourself ' 'Inscribe' refers to the Bible, 'for according to those words' refer to the Mishna and Talmud, for those are what separates the Jews from the nations."
66. Julian (Emperor), Against The Galileans, 354 (4th cent. CE - 4th cent. CE)

67. Anon., Avot Derabbi Nathan A, 14 (6th cent. CE - 8th cent. CE)

68. Anon., Avot Derabbi Nathan B, 28, 12 (6th cent. CE - 8th cent. CE)

69. Anon., Leges Publicae, 2.2.4

70. Anon., Pesiqta De Rav Kahana, 12

71. Anon., Pesikta Rabbati, 21.8



Subjects of this text:

subject book bibliographic info
aaron Stuckenbruck, 1 Enoch 91-108 (2007) 105
abihu Stuckenbruck, 1 Enoch 91-108 (2007) 105
abraham, sons of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
abraham, two wives of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
abraham Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111; Neusner, The Perfect Torah (2003) 139; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
abraham (the hebrew) Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 45
abyss Stuckenbruck, 1 Enoch 91-108 (2007) 434
achamoth Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
adam Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 45
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 177, 434
akiva, rabbi, debates with pappias Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 75
akiva, rabbi Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 139, 140, 141
allegory/allegorical, and midrash Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
allegory/allegorical, of hagar/sarah Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
allegory/allegorical, tannaitic allegory Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
allusions, biblical Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 154
altar Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
angels, agents of judgement Stuckenbruck, 1 Enoch 91-108 (2007) 434
angels, angel of the presence Stuckenbruck, 1 Enoch 91-108 (2007) 105
angels, at mt. sinai Stuckenbruck, 1 Enoch 91-108 (2007) 105
angels, mediators of revelation Stuckenbruck, 1 Enoch 91-108 (2007) 105
angels, worshippers of god Stuckenbruck, 1 Enoch 91-108 (2007) 105
angels/angelic Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 463
angels Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132, 154; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 285; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78, 319; Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 95
anthropomorphism, face Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
anthropomorphism, wrath Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
anthropomorphism Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
apokatastasis Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
apostasy Stuckenbruck, 1 Enoch 91-108 (2007) 105, 177
aquila Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 154
arm/hand Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
art, sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 285
ascent Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
ascetic Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
asherah Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
ashkénazi, rabbi yehuda léon, attitude to christianity Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 320
ashkénazi, rabbi yehuda léon, attitude to islam Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 320
authority, interpretive strategies Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134
authority Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6
baal Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
bible Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
blasphemy/blasphemers Stuckenbruck, 1 Enoch 91-108 (2007) 177
blessing Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
blindness, sheep israel Stuckenbruck, 1 Enoch 91-108 (2007) 434
bockmuehl, markus Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 367
cairo genizah Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 148
calendar Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
canaan, canaanite Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
charles r.h. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 19, 43
cherubim Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78, 319
cosmology Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
covenant, s Maccoby, Philosophy of the Talmud (2002) 36
covenant, sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6
creation Stuckenbruck, 1 Enoch 91-108 (2007) 105
cult Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
daughters of jerusalem Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 141, 142
day, of the new creation Stuckenbruck, 1 Enoch 91-108 (2007) 105
decalogue Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6, 253
deeds, wicked of humans Stuckenbruck, 1 Enoch 91-108 (2007) 177
destruction of the temple Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
deuteronomy, as re-written law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 253
devil Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
diaspora Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 96
disciples Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
divine/god, as storm god Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
divine beings, in ps Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 95
dorshei rashumot Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
eden Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 45
egypt Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
el Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186
elders, seventy Stuckenbruck, 1 Enoch 91-108 (2007) 105
elior, r. Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
enoch literature, earliest Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 19
enoch literature, its motivation Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
esau Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 320
eschatology/eschatological, growth of evil Stuckenbruck, 1 Enoch 91-108 (2007) 177
eschatology/eschatological, woes/conflict/tumult Stuckenbruck, 1 Enoch 91-108 (2007) 177
essenes, proto-essenes Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
exegesis Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 253, 285
exodus, israelite Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
ezekiel Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
fire Stuckenbruck, 1 Enoch 91-108 (2007) 434
flesh, human Stuckenbruck, 1 Enoch 91-108 (2007) 177
from cave Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
gentile/gentiles Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 357, 358, 360
gentile gods Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
gentiles Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
glory, divine Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 285
glory Stuckenbruck, 1 Enoch 91-108 (2007) 105
gnosticim Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 96
god, great one Stuckenbruck, 1 Enoch 91-108 (2007) 177
god, lord of the sheep Stuckenbruck, 1 Enoch 91-108 (2007) 105
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 434
god, visible Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 253
god Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186
goddess Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
goring oxen Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 357, 358
habakkuk Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
hagar Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
halakhah/halakhot, and aggadah; law and narrative Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 357, 358, 360
harvest Stuckenbruck, 1 Enoch 91-108 (2007) 434
hayyot Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
heaven Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
heavenly court advocates, in rabbinic literature Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
heavenly court advocates Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
heavens Stuckenbruck, 1 Enoch 91-108 (2007) 105, 177
hebrew bible Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186
heritage Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 96
hidden places Stuckenbruck, 1 Enoch 91-108 (2007) 434
historicization, multiple signification Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 75
holy spirit Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
homer, ḥoni the circle-drawer Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
horeb Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6
ibn jinni Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 45
idolatry Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 142
image xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
immutability, of divine law, and rabbinic rejection of Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 335
impurity/uncleanness Stuckenbruck, 1 Enoch 91-108 (2007) 177
instruction/teaching, by god Stuckenbruck, 1 Enoch 91-108 (2007) 105
instruction/teaching, to the angel of the presence Stuckenbruck, 1 Enoch 91-108 (2007) 105
interpretatio\u2003 Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
interpretation, biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6
interpretation, hellenistic jewish Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 253
interpretation, pre-rabbinic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6
interpretation, rabbinic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 247, 253
interpretation, targumic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 285
interpretation Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358, 370, 371
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 357, 358, 360, 370, 371, 463
israel, religion of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186
israel x Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132, 154
jacob Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
josephus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 253
jubilees Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
judge (noun) Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
judgement Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 154
justice Maccoby, Philosophy of the Talmud (2002) 36
kingdom of god Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132, 154
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 357, 358, 360, 371
law, revealed Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134
law Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134
lawyers and legal system, roman court system Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
leaders Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
life Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
light Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
mandel, paul Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
manifestations Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
markan tradition Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 154
marriage Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
mashal lemelek Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 140
masoretic text (mt) Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 154
merkava xiii–xvi, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
meturgeman (interpreter) Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 148
mezuzah Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 75
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 370, 371
midrash Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 247, 253
milik j.t. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 43
mosaic revelation at sinai Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 247, 253, 285
moses Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 213; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 370, 371; Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 148; Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 319; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35; Stuckenbruck, 1 Enoch 91-108 (2007) 105
mount paran Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186
mountains Stuckenbruck, 1 Enoch 91-108 (2007) 105
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186
multilingualism Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 45
myth, concrete Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
nadab Stuckenbruck, 1 Enoch 91-108 (2007) 105
nag hammadi Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
nations of the world Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 140, 141, 142
natural and meteorological phenomena, tremors Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
natural and meteorological phenomena Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
natural law, in rabbinic thought Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 335, 367
noahide laws Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 335, 367
nomos Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 357, 360
novak, david Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 335, 367
onqelos, (targum) Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 148
ontological categories Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
orality Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 370, 371
pagan, paganism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
pappias Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 75
parable, of the tares Stuckenbruck, 1 Enoch 91-108 (2007) 434
parallels (between books) Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
paran, mount Maccoby, Philosophy of the Talmud (2002) 36
passover Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
patriarchs, texts Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 370, 371
pentateuch Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
persecution Stuckenbruck, 1 Enoch 91-108 (2007) 434
petition Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
pharaoh Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
pharisees, proto-pharisees Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 19
philip Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
philo of alexandria Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 253
philosophy Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 96
plato Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
pleroma Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
power, power of god, powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 357, 358, 360, 370, 371, 463
priest, priesthood Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78, 319
prophecy Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 463; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
prophetic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132, 154
punishment of wrongdoers Stuckenbruck, 1 Enoch 91-108 (2007) 177, 434
quran Stuckenbruck, 1 Enoch 91-108 (2007) 434
rabbi akiba Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 253
rabbinic judaism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6
redemption Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 53
revelation, angelic Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134
revelation, law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6, 285
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6, 247, 253, 285; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 370, 371, 463; Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 320; Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 96
ritual practices Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
rock Stuckenbruck, 1 Enoch 91-108 (2007) 105
sabbath Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 371
sacrifice Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
sacrificial service Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 285
sages, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
scripture Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 253
seir Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186; Stuckenbruck, 1 Enoch 91-108 (2007) 105
septuagint, lukes use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 379
seventy, elders Stuckenbruck, 1 Enoch 91-108 (2007) 105
seventy languages Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 45
shaṭaḥ, shimon ben Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
sheep Stuckenbruck, 1 Enoch 91-108 (2007) 105, 434
shekhina, auditory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 247, 253
shekhina, visual Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 247, 253
shelo lishmah Maccoby, Philosophy of the Talmud (2002) 36
sinai, covenant Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6
sinai, lawgiving Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358, 370, 463; Stuckenbruck, 1 Enoch 91-108 (2007) 105, 177
sinai, theophany Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134
sinai, tradition Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 134
sinai Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6, 247, 253, 285; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 213; Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
sinai law before Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 335
sinners/wicked ones, gathering of Stuckenbruck, 1 Enoch 91-108 (2007) 434
sins / iniquity, support of/aid to Stuckenbruck, 1 Enoch 91-108 (2007) 434
son of god Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 35
son of man Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132, 154
sophia Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
stone, suzanne last Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 257
symbolic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 132
symbolism Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
tablets, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 105
targum Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 285
taxonomy Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
tefillin' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 75
testament of levi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
thematization Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 463
theophany Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186; Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 247
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78, 319
thrones, of god Stuckenbruck, 1 Enoch 91-108 (2007) 105
torah, as fire Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 111
torah, giving of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 247, 285
torah, teaching Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 285
torah, written Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 96
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 357, 358, 360, 370, 371, 463; Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 45
tower of babel Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 45
tradition Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 23
translation Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 154; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
unity Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
usury, virtue, reward for Neusner, The Perfect Torah (2003) 139
valentinians Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 180
vision Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
vision of merkava Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 78
visions Stuckenbruck, 1 Enoch 91-108 (2007) 105
watchers/rebellious angels Stuckenbruck, 1 Enoch 91-108 (2007) 434
waters Stuckenbruck, 1 Enoch 91-108 (2007) 105
west-semitic pantheon Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186
wilderness/desert, israel in Stuckenbruck, 1 Enoch 91-108 (2007) 105
wilderness Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 463
worship Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39; Stuckenbruck, 1 Enoch 91-108 (2007) 105; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 23
wrath divine Stuckenbruck, 1 Enoch 91-108 (2007) 177
yadin-israel, azzan Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 75
yahweh, yhwh Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 39
yahweh Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 186
zion Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 6