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Tiresias: The Ancient Mediterranean Religions Source Database



6278
Hebrew Bible, Deuteronomy, 5.28-5.29


וְאַתָּה פֹּה עֲמֹד עִמָּדִי וַאֲדַבְּרָה אֵלֶיךָ אֵת כָּל־הַמִּצְוָה וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תְּלַמְּדֵם וְעָשׂוּ בָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לְרִשְׁתָּהּ׃But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordinances, which thou shalt teach them, that they may do them in the land which I give them to possess it.’


וּשְׁמַרְתֶּם לַעֲשׂוֹת כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לֹא תָסֻרוּ יָמִין וּשְׂמֹאל׃Ye shall observe to do therefore as the LORD your God hath commanded you; ye shall not turn aside to the right hand or to the left.


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

23 results
1. Hebrew Bible, Deuteronomy, 1.34, 1.41, 4.2, 4.6, 4.9-4.13, 4.15-4.21, 4.24, 4.27-4.32, 4.34-4.36, 5.1-5.27, 5.29-5.33, 6.1, 7.12, 10.4, 13.1-13.6, 17.11, 17.20, 18.9-18.22, 28.14, 31.12, 33.1, 33.8-33.11, 34.11 (9th cent. BCE - 3rd cent. BCE)

1.34. וַיִּשְׁמַע יְהוָה אֶת־קוֹל דִּבְרֵיכֶם וַיִּקְצֹף וַיִּשָּׁבַע לֵאמֹר׃ 1.41. וַתַּעֲנוּ וַתֹּאמְרוּ אֵלַי חָטָאנוּ לַיהוָה אֲנַחְנוּ נַעֲלֶה וְנִלְחַמְנוּ כְּכֹל אֲשֶׁר־צִוָּנוּ יְהוָה אֱלֹהֵינוּ וַתַּחְגְּרוּ אִישׁ אֶת־כְּלֵי מִלְחַמְתּוֹ וַתָּהִינוּ לַעֲלֹת הָהָרָה׃ 4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃ 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 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׃ 4.11. וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃ 4.12. וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃ 4.13. וַיַּגֵּד לָכֶם אֶת־בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחוֹת אֲבָנִים׃ 4.15. וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃ 4.16. פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃ 4.17. תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃ 4.18. תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 4.21. וַיהוָה הִתְאַנֶּף־בִּי עַל־דִּבְרֵיכֶם וַיִּשָּׁבַע לְבִלְתִּי עָבְרִי אֶת־הַיַּרְדֵּן וּלְבִלְתִּי־בֹא אֶל־הָאָרֶץ הַטּוֹבָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 4.24. כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃ 4.27. וְהֵפִיץ יְהוָה אֶתְכֶם בָּעַמִּים וְנִשְׁאַרְתֶּם מְתֵי מִסְפָּר בַּגּוֹיִם אֲשֶׁר יְנַהֵג יְהוָה אֶתְכֶם שָׁמָּה׃ 4.28. וַעֲבַדְתֶּם־שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא־יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן׃ 4.29. וּבִקַּשְׁתֶּם מִשָּׁם אֶת־יְהוָה אֱלֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 4.31. כִּי אֵל רַחוּם יְהוָה אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת־בְּרִית אֲבֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם׃ 4.32. כִּי שְׁאַל־נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ לְמִן־הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל־הָאָרֶץ וּלְמִקְצֵה הַשָּׁמַיִם וְעַד־קְצֵה הַשָּׁמָיִם הֲנִהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה אוֹ הֲנִשְׁמַע כָּמֹהוּ׃ 4.34. אוֹ הֲנִסָּה אֱלֹהִים לָבוֹא לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְמוֹרָאִים גְּדֹלִים כְּכֹל אֲשֶׁר־עָשָׂה לָכֶם יְהוָה אֱלֹהֵיכֶם בְּמִצְרַיִם לְעֵינֶיךָ׃ 4.35. אַתָּה הָרְאֵתָ לָדַעַת כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ׃ 4.36. מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃ 5.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃ 5.1. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו [מִצְוֺתָי׃] 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.3. לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים׃ 5.3. בְּכָל־הַדֶּרֶךְ אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם תֵּלֵכוּ לְמַעַן תִּחְיוּן וְטוֹב לָכֶם וְהַאֲרַכְתֶּם יָמִים בָּאָרֶץ אֲשֶׁר תִּירָשׁוּן׃ 5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 5.18. וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.22. וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 5.23. כִּי מִי כָל־בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כָּמֹנוּ וַיֶּחִי׃ 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ 5.25. וַיִּשְׁמַע יְהוָה אֶת־קוֹל דִּבְרֵיכֶם בְּדַבֶּרְכֶם אֵלָי וַיֹּאמֶר יְהוָה אֵלַי שָׁמַעְתִּי אֶת־קוֹל דִּבְרֵי הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלֶיךָ הֵיטִיבוּ כָּל־אֲשֶׁר דִּבֵּרוּ׃ 5.26. מִי־יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם לְיִרְאָה אֹתִי וְלִשְׁמֹר אֶת־כָּל־מִצְוֺתַי כָּל־הַיָּמִים לְמַעַן יִיטַב לָהֶם וְלִבְנֵיהֶם לְעֹלָם׃ 5.27. לֵךְ אֱמֹר לָהֶם שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם׃ 5.29. וּשְׁמַרְתֶּם לַעֲשׂוֹת כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לֹא תָסֻרוּ יָמִין וּשְׂמֹאל׃ 6.1. וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃ 6.1. וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃ 7.12. וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃ 10.4. וַיִּכְתֹּב עַל־הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן אֵת עֲשֶׂרֶת הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיכֶם בָּהָר מִתּוֹךְ הָאֵשׁ בְּיוֹם הַקָּהָל וַיִּתְּנֵם יְהוָה אֵלָי׃ 13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6. וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 28.14. וְלֹא תָסוּר מִכָּל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם׃ 31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 33.1. יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ׃ 33.1. וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ 34.11. לְכָל־הָאֹתוֹת וְהַמּוֹפְתִים אֲשֶׁר שְׁלָחוֹ יְהוָה לַעֲשׂוֹת בְּאֶרֶץ מִצְרָיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 1.34. And the LORD heard the voice of your words, and was wroth, and swore, saying:" 1.41. Then ye answered and said unto me: ‘We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us.’ And ye girded on every man his weapons of war, and deemed it a light thing to go up into the hill-country." 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you." 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’" 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;" 4.10. the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me: ‘Assemble Me the people, and I will make them hear My words that they may learn to fear Me all the days that they live upon the earth, and that they may teach their children.’" 4.11. And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness." 4.12. And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice." 4.13. And He declared unto you His covet, which He commanded you to perform, even the ten words; and He wrote them upon two tables of stone." 4.15. Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire—" 4.16. lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female," 4.17. the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven," 4.18. the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; ." 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven." 4.20. But you hath the LORD taken and brought forth out of the iron furnace, out of Egypt, to be unto Him a people of inheritance, as ye are this day." 4.21. Now the LORD was angered with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance;" 4.24. For the LORD thy God is a devouring fire, a jealous God." 4.27. And the LORD shall scatter you among the peoples, and ye shall be left few in number among the nations, whither the LORD shall lead you away." 4.28. And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell." 4.29. But from thence ye will seek the LORD thy God; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul." 4.30. In thy distress, when all these things are come upon thee, in the end of days, thou wilt return to the LORD thy God, and hearken unto His voice;" 4.31. for the LORD thy God is a merciful God; He will not fail thee, neither destroy thee, nor forget the covet of thy fathers which He swore unto them." 4.32. For ask now of the days past, which were before thee, since the day that God created man upon the earth, and from the one end of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it?" 4.34. Or hath God assayed to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders, and by war, and by a mighty hand, and by an outstretched arm, and by great terrors, according to all that the LORD your God did for you in Egypt before thine eyes?" 4.35. Unto thee it was shown, that thou mightiest know that the LORD, He is God; there is none else beside Him." 4.36. Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire." 5.1. And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them." 5.2. The LORD our God made a covet with us in Horeb." 5.3. The LORD made not this covet with our fathers, but with us, even us, who are all of us here alive this day." 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire—" 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: ." 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 5.13. Six days shalt thou labour, and do all thy work;" 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee." 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour." 5.18. Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s." 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;" 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 5.22. Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die." 5.23. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’" 5.25. And the LORD heard the voice of your words, when ye spoke unto me; and the LORD said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken." 5.26. Oh that they had such a heart as this alway, to fear Me, and keep all My commandments, that it might be well with them, and with their children for ever!" 5.27. Go say to them: Return ye to your tents." 5.29. Ye shall observe to do therefore as the LORD your God hath commanded you; ye shall not turn aside to the right hand or to the left." 5.30. Ye shall walk in all the way which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess." 6.1. Now this is the commandment, the statutes, and the ordices, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it—" 7.12. And it shall come to pass, because ye hearken to these ordices, and keep, and do them, that the LORD thy God shall keep with thee the covet and the mercy which He swore unto thy fathers," 10.4. And He wrote on the tables according to the first writing, the ten words, which the LORD spoke unto you in the mount out of the midst of the fire in the day of the assembly; and the LORD gave them unto me." 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 13.6. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee." 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left." 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him." 28.14. and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. ." 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;" 33.1. And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death." 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;" 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet." 33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. ." 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again." 34.11. in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;"
2. Hebrew Bible, Exodus, 3.2, 7.1, 7.17, 8.1, 12.6, 15.15, 19.8-19.11, 19.15, 20.6, 20.14, 20.18-20.21, 24.3-24.18, 33.7-33.11, 34.10, 34.27-34.28, 35.1, 35.4 (9th cent. BCE - 3rd cent. BCE)

3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 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׃ 7.17. כֹּה אָמַר יְהוָה בְּזֹאת תֵּדַע כִּי אֲנִי יְהוָה הִנֵּה אָנֹכִי מַכֶּה בַּמַּטֶּה אֲשֶׁר־בְּיָדִי עַל־הַמַּיִם אֲשֶׁר בַּיְאֹר וְנֶהֶפְכוּ לְדָם׃ 8.1. וַיִּצְבְּרוּ אֹתָם חֳמָרִם חֳמָרִם וַתִּבְאַשׁ הָאָרֶץ׃ 8.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־אַהֲרֹן נְטֵה אֶת־יָדְךָ בְּמַטֶּךָ עַל־הַנְּהָרֹת עַל־הַיְאֹרִים וְעַל־הָאֲגַמִּים וְהַעַל אֶת־הַצְפַרְדְּעִים עַל־אֶרֶץ מִצְרָיִם׃ 12.6. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.18. וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃ 20.19. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃ 20.21. מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃ 24.3. וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃ 24.4. וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.6. וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 24.9. וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 24.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14. וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15. וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 24.18. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ 33.7. וּמֹשֶׁה יִקַּח אֶת־הָאֹהֶל וְנָטָה־לוֹ מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן־הַמַּחֲנֶה וְקָרָא לוֹ אֹהֶל מוֹעֵד וְהָיָה כָּל־מְבַקֵּשׁ יְהוָה יֵצֵא אֶל־אֹהֶל מוֹעֵד אֲשֶׁר מִחוּץ לַמַּחֲנֶה׃ 33.8. וְהָיָה כְּצֵאת מֹשֶׁה אֶל־הָאֹהֶל יָקוּמוּ כָּל־הָעָם וְנִצְּבוּ אִישׁ פֶּתַח אָהֳלוֹ וְהִבִּיטוּ אַחֲרֵי מֹשֶׁה עַד־בֹּאוֹ הָאֹהֱלָה׃ 33.9. וְהָיָה כְּבֹא מֹשֶׁה הָאֹהֱלָה יֵרֵד עַמּוּד הֶעָנָן וְעָמַד פֶּתַח הָאֹהֶל וְדִבֶּר עִם־מֹשֶׁה׃ 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׃ 34.27. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃ 34.28. וַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים׃ 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׃ 35.4. וַיֹּאמֶר מֹשֶׁה אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר׃ 3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed." 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." 7.17. thus saith the LORD: In this thou shalt know that I am the LORD—behold, I will smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned to blood." 8.1. And the LORD said unto Moses: ‘Say unto Aaron: Stretch forth thy hand with thy rod over the rivers, over the canals, and over the pools, and cause frogs to come up upon the land of Egypt.’" 12.6. and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk." 15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away." 19.8. And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD." 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 20.18. And the people stood afar off; but Moses drew near unto the thick darkness where God was." 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." 20.20. Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you." 20.21. An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee." 24.3. And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’" 24.4. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel." 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." 24.6. And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 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." 24.12. And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’" 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God." 24.14. And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’" 24.15. And Moses went up into the mount, and the cloud covered the mount." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 24.18. And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights." 33.7. Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it The tent of meeting. And it came to pass, that every one that sought the LORD went out unto the tent of meeting, which was without the camp." 33.8. And it came to pass, when Moses went out unto the Tent, that all the people rose up, and stood, every man at his tent door, and looked after Moses, until he was gone into the Tent." 33.9. And it came to pass, when Moses entered into the Tent, the pillar of cloud descended, and stood at the door of the Tent; and [the LORD] spoke with Moses." 33.10. And when all the people saw the pillar of cloud stand at the door of the Tent, all the people rose up and worshipped, every man at his tent door." 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." 34.10. And He said: ‘Behold, I make a covet; before all thy people I will do marvels, such as have not been wrought in all the earth, nor in any nation; and all the people among which thou art shall see the work of the LORD that I am about to do with thee, that it is tremendous." 34.27. And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’" 34.28. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covet, the ten words." 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." 35.4. And Moses spoke unto all the congregation of the children of Israel, saying: ‘This is the thing which the LORD commanded, saying:"
3. Hebrew Bible, Genesis, 20.7 (9th cent. BCE - 3rd cent. BCE)

20.7. וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 20.7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’"
4. Hebrew Bible, Leviticus, 7.38, 25.1, 26.46, 27.34 (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׃ 25.1. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל־יֹשְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל־אֲחֻזָּתוֹ וְאִישׁ אֶל־מִשְׁפַּחְתּוֹ תָּשֻׁבוּ׃ 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּהַר סִינַי לֵאמֹר׃ 26.46. אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃ 27.34. אֵלֶּה הַמִּצְוֺת אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּהַר סִינָי׃ 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." 25.1. And the LORD spoke unto Moses in mount Sinai, saying:" 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." 27.34. These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai."
5. Hebrew Bible, Malachi, 3.22-3.24 (9th cent. BCE - 3rd cent. BCE)

3.22. זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃ 3.23. הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.24. וְהֵשִׁיב לֵב־אָבוֹת עַל־בָּנִים וְלֵב בָּנִים עַל־אֲבוֹתָם פֶּן־אָבוֹא וְהִכֵּיתִי אֶת־הָאָרֶץ חֵרֶם׃ br small[הנה אנכי שלח לכם את אליה הנביא לפני בוא יום יהוה הגדול והנורא] /small 3.22. Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices." 3.23. Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD." 3.24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction. br small[Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.] /small"
6. Hebrew Bible, Numbers, 12.3, 12.6-12.8, 24.15-24.17, 36.13 (9th cent. BCE - 3rd cent. BCE)

12.3. וְהָאִישׁ מֹשֶׁה ענו [עָנָיו] מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 24.15. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן׃ 24.16. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 36.13. אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃ 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth.—" 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 24.15. And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;" 24.16. The saying of him who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:" 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth." 36.13. These are the commandments and the ordices, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho."
7. Hebrew Bible, Isaiah, 33.14 (8th cent. BCE - 5th cent. BCE)

33.14. פָּחֲדוּ בְצִיּוֹן חַטָּאִים אָחֲזָה רְעָדָה חֲנֵפִים מִי יָגוּר לָנוּ אֵשׁ אוֹכֵלָה מִי־יָגוּר לָנוּ מוֹקְדֵי עוֹלָם׃ 33.14. The sinners in Zion are afraid; Trembling hath seized the ungodly: ‘Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?’"
8. Hebrew Bible, Joshua, 14.6 (8th cent. BCE - 5th cent. BCE)

14.6. וַיִּגְּשׁוּ בְנֵי־יְהוּדָה אֶל־יְהוֹשֻׁעַ בַּגִּלְגָּל וַיֹּאמֶר אֵלָיו כָּלֵב בֶּן־יְפֻנֶּה הַקְּנִזִּי אַתָּה יָדַעְתָּ אֶת־הַדָּבָר אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה אִישׁ־הָאֱלֹהִים עַל אֹדוֹתַי וְעַל אֹדוֹתֶיךָ בְּקָדֵשׁ בַּרְנֵעַ׃ 14.6. Then the children of Judah drew nigh unto Joshua in Gilgal; and Caleb the son of Jephunneh the Kenizzite said unto him: ‘Thou knowest the thing that the LORD spoke unto Moses the man of God concerning me and concerning thee in Kadesh-barnea."
9. Hebrew Bible, Ezra, 3.2 (5th cent. BCE - 4th cent. BCE)

3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God."
10. Dead Sea Scrolls, Damascus Covenant, 1.8-1.9, 1.13, 3.9-3.12, 3.14-3.15, 6.18-6.19, 12.3-12.4, 15.12, 15.19, 16.1-16.2, 16.5 (2nd cent. BCE - 1st cent. CE)

11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.8-1.9, 3.9-3.12, 3.14-3.15, 6.18-6.19, 12.3-12.4, 15.12, 15.19, 16.1-16.2, 16.5 (2nd cent. BCE - 1st cent. CE)

12. Dead Sea Scrolls, 4Q175, 23, 0 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, 4Q521, 0 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, 4Q558, 0 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, Bibpar, 0 (2nd cent. BCE - 1st cent. CE)

16. Hebrew Bible, Daniel, 7.25 (2nd cent. BCE - 2nd cent. BCE)

7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time."
17. Septuagint, Ecclesiasticus (Siracides), 44.1, 45.2-45.5, 48.10 (2nd cent. BCE - 2nd cent. BCE)

44.1. Let us now praise famous men,and our fathers in their generations. 44.1. But these were men of mercy,whose righteous deeds have not been forgotten; 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; 45.3. By his words he caused signs to cease;the Lord glorified him in the presence of kings. He gave him commands for his people,and showed him part of his glory. 45.4. He sanctified him through faithfulness and meekness;he chose him out of all mankind. 45.5. He made him hear his voice,and led him into the thick darkness,and gave him the commandments face to face,the law of life and knowledge,to teach Jacob the covet,and Israel his judgments.
18. New Testament, Hebrews, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 4.15-5.10, 10.28, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24 (1st cent. CE - 1st cent. CE)

10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses.
19. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

62a. משאי אפשר ובית הלל נמי לילפו ממשה אמרי לך משה מדעתיה הוא דעבד דתניא שלשה דברים עשה משה מדעתו והסכימה דעתו לדעת המקום פירש מן האשה ושיבר הלוחות והוסיף יום אחד,פירש מן האשה מאי דרש אמר ומה ישראל שלא דברה עמהם שכינה אלא לפי שעה וקבע להם זמן אמרה תורה (שמות יט, טו) אל תגשו אל אשה אני שמיוחד לדבור בכל שעה ושעה ולא קבע לי זמן על אחת כמה וכמה והסכימה דעתו לדעת המקום שנאמר (דברים ה, ל) לך אמור להם שובו לכם לאהליכם ואתה פה עמוד עמדי,שיבר את הלוחות מאי דרש אמר ומה פסח שהוא אחד משש מאות ושלש עשרה מצות אמרה תורה (שמות יב, מג) כל בן נכר לא יאכל בו התורה כולה וישראל מומרים על אחת כמה וכמה,והסכימה דעתו לדעת המקום דכתיב (שמות לד, א) אשר שברת ואמר ריש לקיש אמר ליה הקב"ה למשה יישר כחך ששברת,הוסיף יום אחד מדעתו מאי דרש דכתיב (שמות יט, י) וקדשתם היום ומחר היום כמחר מה מחר לילו עמו אף היום לילו עמו ולילה דהאידנא נפק ליה ש"מ תרי יומי לבר מהאידנא והסכימה דעתו לדעת המקום דלא שריא שכינה עד שבתא,תניא רבי נתן אומר ב"ש אומרים שני זכרים ושתי נקבות ובה"א זכר ונקבה,א"ר הונא מ"ט דרבי נתן אליבא דב"ש דכתיב (בראשית ד, ב) ותוסף ללדת את אחיו את הבל הבל ואחותו קין ואחותו וכתיב (בראשית ד, כה) כי שת לי אלהים זרע אחר תחת הבל כי הרגו קין ורבנן אודויי הוא דקא מודית,תניא אידך ר' נתן אומר ב"ש אומרים זכר ונקבה ובה"א או זכר או נקבה אמר רבא מ"ט דר' נתן אליבא דב"ה שנא' (ישעיהו מה, יח) לא תהו בראה לשבת יצרה והא עבד לה שבת,איתמר היו לו בנים בהיותו עובד כוכבים ונתגייר ר' יוחנן אמר קיים פריה ורביה וריש לקיש אמר לא קיים פריה ורביה רבי יוחנן אמר קיים פריה ורביה דהא הוו ליה וריש לקיש אמר לא קיים פריה ורביה גר שנתגייר כקטן שנולד דמי,ואזדו לטעמייהו דאיתמר היו לו בנים בהיותו עובד כוכבים ונתגייר רבי יוחנן אמר אין לו בכור לנחלה דהא הוה ליה ראשית אונו וריש לקיש אמר יש לו בכור לנחלה גר שנתגייר כקטן שנולד דמי,וצריכא דאי אשמעינן בההיא קמייתא בההיא קאמר רבי יוחנן משום דמעיקרא נמי בני פריה ורביה נינהו אבל לענין נחלה דלאו בני נחלה נינהו אימא מודי ליה לריש לקיש,ואי איתמר בהא בהא קאמר ריש לקיש אבל בההיא אימא מודה ליה לר' יוחנן צריכא,איתיביה ר' יוחנן לר"ל (מלכים ב כ, יב) בעת ההיא שלח בראדך בלאדן בן בלאדן מלך בבל וגו' א"ל בהיותן עובדי כוכבים אית להו חייס נתגיירו לית להו חייס,אמר רב הכל מודין בעבד שאין לו חייס דכתיב (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור מיתיבי (שמואל ב ט, י) ולציבא חמשה עשר בנים ועשרים עבדים אמר רב אחא בר יעקב כפר בן בקר,א"ה ה"נ שאני התם דיחסינהו בשמייהו ובשמא דאבוהון והכא לא מפרש ואיבעית אימא יחסינהו בדוכתא אחריתי באבוהון ובאבא דאבוהון דכתיב (מלכים א טו, יח) וישלחם המלך אסא אל בן הדד בן טברימון בן חזיון מלך ארם היושב בדמשק לאמר,איתמר היו לו בנים ומתו רב הונא אמר קיים פריה ורביה רבי יוחנן אמר לא קיים,רב הונא אמר קיים משום דרב אסי דאמר רב אסי אין בן דוד בא עד שיכלו כל נשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף וגו' ורבי יוחנן אמר לא קיים פריה ורביה לשבת יצרה בעינן והא ליכא,מיתיבי 62a. bfromone that is bnot possible.Mankind was initially created with a male and female because otherwise reproduction would not have been possible. However, this fact cannot serve as a source that the mitzva to be fruitful and multiply is fulfilled only once one has a son and a daughter. The Gemara asks: bAnd Beit Hillel, let them also learn from Moses.Beit Hillel could bsay to you: Moses actedbased bon his own perceptionwhen he separated from his wife, but this does not mean that a man is permitted to neglect the mitzva to be fruitful and multiply after fathering two males, bas it is taught ina ibaraita /i: bMoses did three thingsbased bon his own perception, and his perception agreed with the perception of the Omnipresent: He separated fromhis bwife, he broke the tablets, and he added one dayto the days of separation before the revelation at Sinai.,The Gemara clarifies: When Moses bseparated fromhis bwifeafter the revelation at Sinai, bwhat did he interpretthat led him to do so? bHe said: Ifin the case of bIsrael, with whom the Divine Presence spoke only temporarily and for whomGod bseta specific btime forrevelation, bthe Torah stated: “Do not approach a woman”(Exodus 19:15), bI,Moses, bwho am set aside fordivine bspeech all the time and for whomGod bdid not seta specific btime, all the more soI must separate from my wife. bAnd his perception agreed with the perception of the Omnipresent, as it is statedafter the revelation at Sinai: b“Go say to them: Return to your tents; and you, stand here with Me”(Deuteronomy 5:26–27). This indicates that whereas others could return to their homes and normal married life after the revelation at Sinai, Moses was to stay with God and not return to his wife.,Moses bbroke the tabletsfollowing the sin of the Golden Calf. bWhat did he interpretthat led him to do so? Moses bsaid: Ifin the case of the bPaschal lamb, which isonly bone of 613 mitzvot, the Torah states: “No alien shall eat of it”(Exodus 12:43), excluding not only gentiles but apostate Jews as well, then here, in the case of the Golden Calf, where the tablets represent bthe entire Torah andwhere bthe Jewish peopleare bapostates,as they are worshipping the calf, ball the more somust they be excluded from receiving them., bAnd his perception agreed with the perception of the Omnipresent, as it is written:“The first tablets bthat you broke [ iasher shibbarta /i]”(Exodus 34:1), band Reish Lakish said:The word iasheris an allusion to the fact that bthe Holy One, Blessed be He, said to Moses: May your strength be true [ iyishar koḥakha /i] that you brokethe tablets.,When Moses badded one dayto the days of separation before the revelation at Sinai based bon hisown bperception, what did he interpretthat led him to do so? He reasoned bthatsince bit is written: “And sanctify them today and tomorrow”(Exodus 19:10), the juxtaposition of the words “today” and “tomorrow” teaches that btodayis blike tomorrow: Just as tomorrowthe men and women will separate for that day bandthe bnightpreceding bit, so too, todayrequires separation for the day bandthe bnightpreceding bit.Since God spoke to him in the morning, band the night of that dayalready bpassed,Moses said: bConclude fromthis that separation must be in effect for btwo days aside from now,i.e., not including the day of the command. Therefore, he extended the mitzva of separation by one day. bAnd his perception agreed with the perception of the Omnipresent, asthe bDivine Presence did not restupon Mount Sinai buntil Shabbatmorning, as Moses had determined.,§ bIt is taught ina ibaraitathat bRabbi Natan saysthat bBeit Shammai say:The mitzva to be fruitful and multiply is fulfilled with btwo males and two females. And Beit Hillel say: A male and a female. /b, bRav Huna said: What is the reason of Rabbi Natan, in accordance withthe opinion of bBeit Shammai?It is bas it is written: “And again she bore his brother [ iet aḥiv /i] Abel [ iet Hevel /i]”(Genesis 4:2). The use of the superfluous word “et” indicates that she gave birth to bAbel and his sister,in addition to bCain and his sister. And it states: “For God has appointed me another seed instead of Abel; for Cain slew him”(Genesis 4:25). This indicates that one must have at least four children. bAnd the Rabbis,how do they understand this verse? In their opinion, Eve bwas thanking Godfor granting her another child, but one is not obligated to have four children., bIt is taught in another ibaraitathat bRabbi Natan saysthat bBeit Shammai say:The mitzva to be fruitful and multiply is fulfilled with ba male and a female. And Beit Hillel say: Either a male or a female. Rava said: What is the reason of Rabbi Natan in accordance with the opinion of Beit Hillel?It is bas it is stated: “He did not create it a waste; He formed it to be inhabited”(Isaiah 45:18), band one has madethe earth binhabitedto a greater degree by adding even one child to the world.,§ bIt was statedthat iamora’imdisagreed over the following issue: If a man bhad children when hewas ba gentile and hesubsequently bconverted, Rabbi Yoḥa said: He hasalready bfulfilledthe mitzva to bbe fruitful and multiply, and Reish Lakish said:He has bnot fulfilledthe mitzva to bbe fruitful and multiply. Rabbi Yoḥa said he has fulfilledthe mitzva bto be fruitful and multiply, as healready bhadchildren. bAnd Reish Lakish said he has not fulfilledthe mitzva to bbe fruitful and multiply,as the legal status of ba convert whojust bconverted is likethat of ba childjust bborn,and it is considered as though he did not have children.,The Gemara comments: bAnd they follow theirregular line of reasoning, bas it was stated:If bone had childrenwhen bhewas ba gentile and hesubsequently bconverted, Rabbi Yoḥa said: He does not have a firstborn with regard to inheritance,i.e., the first son born to him after his conversion does not inherit a double portion, basthis man already bhad “the first of his strength”(Deuteronomy 21:17), the Torah’s description of the firstborn in this context, before he converted. bAnd Reish Lakish said: He does have a firstborn with regard to inheritance,as the legal status of ba convert whojust bconverted is likethat of ba childjust bborn. /b,The Gemara adds: bAndit is bnecessaryto state their opinions in both cases. bAs, had itonly been btaughtto bus with regard to that firstcase of the mitzva to be fruitful and multiply, one might have said that bit isonly bin thatcase that bRabbi Yoḥa saidhis opinion, bbecause from the outset,gentiles bare also subject tothe mitzva to be bfruitful and multiply. However, with regard to inheritance,since bthey are not subjectto the ihalakhotof binheritance,one might bsaythat Rabbi Yoḥa bconcedes to Reish Lakish. /b, bAndconversely, biftheir dispute bwas statedonly bwith regard to thisissue of inheritance, I would have said that bit isonly bin thiscase that bReish Lakish saidhis opinion, as the ihalakhotof inheritance do not apply to gentiles. bBut with regard to thatcase, the mitzva to be fruitful and multiply, one might bsaythat bhe concedes to Rabbi Yoḥa.Consequently, it is bnecessaryfor both disputes to be recorded., bRabbi Yoḥa raises an objection to Reish Lakishbased upon the verse: b“At that time Berodach-baladan, son of Baladan, king of Babylon, senta letter” (II Kings 20:12), which indicates that gentiles are considered to be the children of their parents. Therefore, when they convert, they should already have fulfilled the mitzva to be fruitful and multiply. Reish Lakish bsaid toRabbi Yoḥa: bWhen they are gentiles they do havefamily blineage,but when bthey convert they do not have lineage,as they now belong to the family of the Jewish people and their previous lineage is disregarded., bRav said: Everyone agrees with regard toa Canaanite bslave, that he does not have lineage, as it is writtenthat Abraham said to his slaves: b“Remain here with the donkey”(Genesis 22:5). This verse is interpreted to mean that they are ba nation comparable to a donkey,which has no lineage. The Gemara braises an objectionbased upon a verse pertaining to Jonathan’s Canaanite slave: b“And Ziba had fifteen sons and twenty servants”(II Samuel 9:10), which indicates that a slave’s sons are in fact considered his sons. bRav Aḥa bar Ya’akov said:This is blikethe expression: bA bullock, son of a bull.The word son in this context merely denotes progeny, not lineage.,The Gemara asks: bIf so, here too,with regard to gentiles, there is no proof from the verse about Berodach-baladan that they have family lineage. The Gemara answers: bThere it is different, asthe Bible bidentified him by his name and by his father’s name,thereby emphasizing the family connection. bBut here,it does bnot specifythe names of Ziba’s children. bAnd if you wish, sayinstead that the Bible bidentifiedgentiles belsewhere by their father and their father’s father, as it is written: “And King Asa sent them to Ben-hadad, son of Tabrimmon, son of Hezion, king of Aram, who dwelled in Damascus, saying”(I Kings 15:18). This indicates that there is lineage for gentiles.,§ bIt was statedthat iamora’imdisagreed over the following issue: If a man bhad children and they died, Rav Huna said:He has bfulfilledthe mitzva to be bfruitful and multiplythrough these children. bRabbi Yoḥa said:He has bnot fulfilledthe mitzva.,The Gemara clarifies the reasons for their opinions: bRav Huna saidhe has bfulfilledthe mitzva bdue toa statement bof Rav Asi, as Rav Asi saidthat the reason for this mitzva is that the Messiah, bson of David, will not come until all the souls of the body have been finished,i.e., until all souls that are destined to inhabit physical bodies will do so, bas it is stated: “For the spirit that enwraps itself is from Me,and the souls that I have made” (Isaiah 57:16). Consequently, once a child has been born and his soul has entered a body the mitzva has been fulfilled, even if the child subsequently dies. bAnd Rabbi Yoḥa saidhe has bnot fulfilledthe mitzva, as bwe require “He formed it to be inhabited”(Isaiah 45:18), bandthis bis notfulfilled when the children have passed away and no longer inhabit the earth.,The Gemara braises an objectionwith regard to the opinion of Rav Huna based upon the following ibaraita /i:
20. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

4a. לטומאת ביתו,אמר ליה ר' יוחנן לריש לקיש בשלמא לדידי דילפינא ממלואים היינו דתניא זה וזה מזין עליו כל שבעה מכל חטאות שהיו שם דהואי נמי הזאה במלואים אלא לדידך דילפת מסיני הזאה בסיני מי הואי,אמר ליה ולטעמיך מי ניחא במלואים דם הכא מים הא לא קשיא דתני רבי חייא נכנסו מים תחת דם אלא לדידך הזאה בסיני מי הואי אמר ליה מעלה בעלמא,תניא כוותי' דרבי יוחנן תניא כוותיה דריש לקיש תניא כוותיה דר' יוחנן (ויקרא טז, ג) בזאת יבא אהרן אל הקדש במה שאמור בענין מאי היא בענין דמלואים ומה אמור בענין דמלואים אהרן פירש שבעה ושמש יום אחד ומשה מסר לו כל שבעה כדי לחנכו בעבודה,ואף לדורות כהן גדול פורש שבעה ומשמש יום אחד ושני תלמידי חכמים מתלמידיו של משה לאפוקי צדוקין מוסרין לו כל שבעה כדי לחנכו בעבודה,מכאן אמרו שבעת ימים קודם יוה"כ מפרישין כהן גדול מביתו ללשכת פרהדרין וכשם שמפרישין כ"ג כך מפרישין כהן השורף את הפרה ללשכה שעל פני הבירה צפונה מזרחה ואחד זה ואחד זה מזין עליו כל שבעה מכל חטאות שהיו שם,ואם תאמר במלואים דם הכא מים אמרת נכנסו מים תחת דם ואומר כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם לעשות אלו מעשה פרה לכפר אלו מעשה יוה"כ,והאי בזאת מיבעי ליה לגופיה בפר בן בקר לחטאת ואיל לעולה אמרי אי לקרבן לחודיה לימא קרא בזה או באלה מאי בזאת שמעת מינה תרתי,מאי ואומר וכי תימא יוה"כ קמא הוא דבעי פרישה כדאשכחן במלואים אבל ביוה"כ דעלמא לא אי נמי כ"ג קמא הוא דבעי פרישה אבל כ"ג בעלמא לא ת"ש כאשר עשה וכו',תניא כוותיה דריש לקיש משה עלה בענן ונתכסה בענן ונתקדש בענן כדי לקבל תורה לישראל בקדושה שנאמר (שמות כד, טז) וישכון כבוד ה' על הר סיני זה היה מעשה אחר עשרת הדברות שהיו תחלה לארבעים יום דברי רבי יוסי הגלילי,ר"ע אומר וישכון כבוד ה' מראש חודש 4a. babout the ritual impurity ofthe priest’s bhome,i.e., his wife. This is done lest he become impure through relations with a menstruating woman, which is ritual impurity lasting seven days. Therefore, he is removed from his home for seven days., bRabbi Yoḥa said to Reish Lakish: Granted,according bto myopinion, bthat I derivethe ihalakhaof sequestering bfromthe binauguration,that explains bthat which is taughtin the ibaraita /i: With regard to both bthispriest engaged in the burning of the red heifer band thatHigh Priest prior to Yom Kippur, bone sprinkles upon himfor ball sevendays the purification water mixed with ashes from samples bfrom allthe previous red heifer bsin-offerings that weresafeguarded btherein the Temple. The reason for this practice is bthat there was also sprinkling duringthe binauguration. However, according to youropinion, bthat you derive it from Sinai, was therein fact bsprinkling at Sinai?According to your opinion, why are the priests sprinkled?,Reish Lakish bsaid to him: And according to your reasoning, does itwork out bwell?At the binauguration,the sprinkling was with bblood; here,the sprinkling was with bwater.Rabbi Yoḥa answered: bThat is not difficult, as Rabbi Ḥiyya taught: Water replaced blood,but both have the status of sprinkling. bHowever, according to yourreasoning, bat Sinai, was there sprinklingat all? Reish Lakish bsaid to him:The Sages bmerelyestablished ba higher standard,and this sprinkling is not a requirement.,§ The Gemara comments: A ibaraita bwas taught in accordance withthe opinion of bRabbi Yoḥathat the sequestering is derived from the inauguration; banda ibaraita bwas taught in accordance withthe opinion of bReish Lakishthat it is derived from Sinai. The Gemara elaborates: A ibaraita bwas taught in accordance withthe opinion of bRabbi Yoḥa:It was stated with regard to the inauguration: b“With this Aaron will come into the Sanctuary,with a young bull for a sin-offering and a ram for a burnt-offering” (Leviticus 16:3). To what is the term: With this, referring? It is referring to bthat which is stated in the matter. What isthe matter? It is bthe matter of the inauguration.In the manner that the priest was prepared for the inauguration, so too is he prepared for Yom Kippur. bAnd what is stated in the matter ofthe binauguration?It is that bAaronthe priest bwithdrewfor bsevendays band served one day, and Moses transmittedthe Torah guidelines bto him all sevendays bin order to train him in theSanctuary bservice. /b, bAndthroughout the bgenerations as well,the bHigh Priest withdraws sevendays prior to Yom Kippur band serves one day. And two Torah scholars fromamong bthe students of Moses, to the exclusion of Sadducees,who are not students of Moses, btransmitthe Torah guidelines bto him all sevendays bin order to train him in theSanctuary bservice. /b, bFrom therethe Sages bsaidin the mishna: bSeven days prior to Yom Kippurthe Sages would bremove the High Priest,who performs the entire Yom Kippur service, bfrom his house to the Chamber of iParhedrin /i; and just asthe Sages would bremove the High Priest, so do they remove the priest who burns the heifer,from his house bto the chamber that was before the ibira /iat the bnortheastcorner of the courtyard on the Temple Mount. bAndwith regard to bboth thispriest whom the Sages sequester prior to Yom Kippur band thatpriest whom the Sages sequester prior to engaging in the burning of the heifer, bone sprinkles upon him,for ball sevendays of sequestering, the purification water with ashes bfrom all theprevious red heifer bsin-offerings that weresafeguarded btherein the Temple., bAnd if you saythat at the binaugurationthe sprinkling was with bblood,and bherethe sprinkling was with bwater, you said: Water replaced blood. And it saysin the verse: b“As has been done this day, so the Lord has commanded to do, to make atonement for you”(Leviticus 8:34). bTo do, these are the actionsperformed in the burning bof thered bheifer; to make atonement, these are the actionsperformed on bYom Kippur.This ibaraita /i, then, is proof for the opinion of Rabbi Yoḥa.,The Gemara analyzes the ibaraita /i. bButthe term: bWith this [ ibezot /i], is required forthe meaning of the verse bitself;the priest is required to bring ba young bull for a sin-offering and a ram for a burnt-offering.The Sages bsayin response: bIfthe term comes to teach bonlywith regard bto the offerings, let the verse say: With this [ ibezeh /i],in the masculine, referring to the bull, bor: With these [ ibe’elleh /i],referring to the bull and the ram. bWhat,then, may be derived from the use of the feminine term ibezot /i,which refers to neither the bull nor the ram? bLearn from it twoconclusions; one with regard to the offerings and one with regard to sequestering.,The Gemara continues its analysis of the ibaraita /i. bWhatis the meaning of the term: bAnd it says?Why does the ibaraitacite an additional proof from another verse? Why wasn’t the first proof sufficient? bAnd if you saythat bit ison bthe first Yom Kippurwhen Aaron performed the service bthatthe High Priest brequires sequestering, as we find inthe binaugurationwhen the priests were sequestered before being consecrated as priests, bbut on Yom Kippur in general, no,subsequent High Priests do not require sequestering; or balternatively,if you say: bIt is the first High Priest who requires sequestering,as did all the priests during the inauguration, bbutsubsequent bHigh Priests in general, no,they do not require sequestering before Yom Kippur; then bcomeand bhearthat which it says in the verse: b“As has been donethis day, so the Lord has commanded to do,” meaning that this is a mitzva for all generations.,§ And a ibaraita bwas taught in accordance withthe opinion of bReish Lakishthat sequestering is derived from Sinai: bMoses ascended in the cloud, and was covered in the cloud, and was sanctified in the cloud, in order to receive the Torah for the Jewish people in sanctity, as it is stated: “And the glory of the Lord abode upon Mount Sinaiand the cloud covered him six days, and He called to Moses on the seventh day from the midst of the cloud” (Exodus 24:16). bThis was an incidentthat occurred bafter therevelation of bthe Ten Commandmentsto the Jewish people, and these six days bwere the beginningof the bforty daysthat Moses was on the mountain (see Exodus 24:18); this is bthe statement of Rabbi Yosei HaGelili.The opinion of Rabbi Yosei HaGelili corresponds to that of Reish Lakish; Moses withdrew for six days before receiving permission to stand in the presence of God., bRabbi Akiva says:This incident occurred before the revelation of the Ten Commandments to the Jewish people, and when the Torah says: b“And the glory of the Lord abodeupon Mount Sinai,” it is referring to the revelation of the Divine Presence that began on the bNew Moonof Sivan, which was six days before the revelation of the Ten Commandments.
21. Anon., Avot Derabbi Nathan A, 1 (6th cent. CE - 8th cent. CE)

22. Anon., Avot Derabbi Nathan B, 2 (6th cent. CE - 8th cent. CE)

23. Anon., Pirqe Rabbi Eliezer, 46, 41



Subjects of this text:

subject book bibliographic info
aaron, messiahs of Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
angels Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 216
calendar/calendrical issues Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 267
christology Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 180
commandment/commandments Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477, 489
covenant, new Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 180
day of yhwh DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 196
dead sea scrolls Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
decalogue, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477, 489
decalogue Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
deuteronomy, and god Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131
deuteronomy, and the pentateuch Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131
deuteronomy, and the senses Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131
deuteronomy, as re-written law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
deuteronomy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
elijah, as prophet like moses DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 196
elijah, eschatological return of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 196
elijah Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
eschatology Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
exodus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23, 81
festivals—see also calendar Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 267
fire Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
god, and hearing Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131
god, voice of Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131
halakhah/halakhot Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 489
hearing Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131
hermeneutics/hermeneutical—see also, interpretation Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477, 489
horeb Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
horeb theophany DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 64, 66, 67, 68
identity Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
interpretation, biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23, 81
interpretation, inner-biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 489
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 267, 477, 489
jerusalem, vs. sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
jerusalem, zion Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
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) 267
law, mosaic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
law, sanctification Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 180
manuscripts, messianic expectation' Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
manuscripts, two messiahs Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
manuscripts Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
mediatory figures Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
messianism/messianic expectations, of aaron and israel Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
messianism/messianic expectations, priestly Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
messianism/messianic expectations Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
midrash/midrashim Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477, 489
moses, angel Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
moses, as mediator Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131; DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 66, 67, 68, 169, 190
moses, legislator Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
moses, portrayal in early jewish sources DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 169, 190
moses, portrayal in pentateuchal sources DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 21
moses, prophet Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23, 81
moses, qumran Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23, 81; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 216, 218; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477, 489; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 180
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 180
perfection Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 180
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 267, 477, 489
priests and priesthood, messiah of aaron, DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 196
prophecy, criteria for DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 51
prophecy, eschatological return of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 196
prophecy, etiology of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 21, 64, 66, 67, 68
prophecy, halakhic model of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 196
prophecy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
prophet, as designation DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 21
prophetic office DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 21
psalms of solomon, qumran Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
psalms of solomon, two messiahs Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
qumran, deuteronomy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
qumran, identity formation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
qumran, moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
qumran/qumran community Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 267
revelation, law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
revelation, narrative Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23, 81; DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 64; Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 489
samaritans DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 196
sense perception, and deuteronomy Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131
sinai, lawgiving Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477
sinai, qumran literature Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
sinai, relativization of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23, 81
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 23, 81; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 216
synagogue, zion/jerusalem Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
teacher of righteousness Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 81
torah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 477, 489
two messiahs (qumran) Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 200
writing, as extending sensory experience Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 131