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Tiresias: The Ancient Mediterranean Religions Source Database



6287
Hebrew Bible, Hosea, 2.11-2.25


לָכֵן אָשׁוּב וְלָקַחְתִּי דְגָנִי בְּעִתּוֹ וְתִירוֹשִׁי בְּמוֹעֲדוֹ וְהִצַּלְתִּי צַמְרִי וּפִשְׁתִּי לְכַסּוֹת אֶת־עֶרְוָתָהּ׃Therefore will I take back My corn in the time thereof, And My wine in the season thereof, And will snatch away My wool and My flax Given to cover her nakedness.


וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִי׃And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand.


וְהִשְׁבַּתִּי כָּל־מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ׃I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons.


וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them.


וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD.


לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her.


וְנָתַתִּי לָהּ אֶת־כְּרָמֶיהָ מִשָּׁם וְאֶת־עֵמֶק עָכוֹר לְפֶתַח תִּקְוָה וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וִּכְיוֹם עֲלֹתָהּ מֵאֶרֶץ־מִצְרָיִם׃And I will give her her vineyards from thence, And the valley of Achor for a door of hope; And she shall respond there, as in the days of her youth, And as in the day when she came up out of the land of Egypt.


וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali.


וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name.


nanAnd in that day will I make a covenant for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely.


וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion.


וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD.


וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;


וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel.


וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’


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

17 results
1. Hebrew Bible, Song of Songs, 5.6 (9th cent. BCE - 3rd cent. BCE)

5.6. פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְדַבְּרוֹ בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי׃ 5.6. I opened to my beloved; But my beloved had turned away, and was gone. My soul failed me when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer.
2. Hebrew Bible, Deuteronomy, 4.24, 5.9, 6.4-6.9, 6.15, 11.22, 13.5, 31.16 (9th cent. BCE - 3rd cent. BCE)

4.24. כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6. וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 6.15. כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃ 11.22. כִּי אִם־שָׁמֹר תִּשְׁמְרוּן אֶת־כָּל־הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם לַעֲשֹׂתָהּ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם לָלֶכֶת בְּכָל־דְּרָכָיו וּלְדָבְקָה־בוֹ׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 31.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְּךָ שֹׁכֵב עִם־אֲבֹתֶיךָ וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר־הָאָרֶץ אֲשֶׁר הוּא בָא־שָׁמָּה בְּקִרְבּוֹ וַעֲזָבַנִי וְהֵפֵר אֶת־בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ׃ 4.24. For the LORD thy God is a devouring fire, a jealous God." 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," 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 6.6. And these words, which I command thee this day, shall be upon thy heart;" 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates." 6.15. for a jealous God, even the LORD thy God, is in the midst of thee; lest the anger of the LORD thy God be kindled against thee, and He destroy thee from off the face of the earth." 11.22. For if ye shall diligently keep all this commandment which I command you, to do it, to love the LORD your God, to walk in all His ways, and to cleave unto Him," 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." 31.16. And the LORD said unto Moses: ‘Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covet which I have made with them."
3. Hebrew Bible, Exodus, 20.5 (9th cent. BCE - 3rd cent. BCE)

20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.5. 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 unto the third and fourth generation of them that hate Me;"
4. Hebrew Bible, Genesis, 2.24, 38.15 (9th cent. BCE - 3rd cent. BCE)

2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 38.15. וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ׃ 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 38.15. When Judah saw her, he thought her to be a harlot; for she had covered her face."
5. Hebrew Bible, Hosea, 2.4-2.7, 2.9-2.10, 2.12-2.25, 3.5, 5.15, 6.1, 11.5, 12.7, 14.3, 14.5, 14.8 (9th cent. BCE - 3rd cent. BCE)

2.4. רִיבוּ בְאִמְּכֶם רִיבוּ כִּי־הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ וְתָסֵר זְנוּנֶיהָ מִפָּנֶיה וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ׃ 2.5. פֶּן־אַפְשִׁיטֶנָּה עֲרֻמָּה וְהִצַּגְתִּיהָ כְּיוֹם הִוָּלְדָהּ וְשַׂמְתִּיהָ כַמִּדְבָּר וְשַׁתִּהָ כְּאֶרֶץ צִיָּה וַהֲמִתִּיהָ בַּצָּמָא׃ 2.6. וְאֶת־בָּנֶיהָ לֹא אֲרַחֵם כִּי־בְנֵי זְנוּנִים הֵמָּה׃ 2.7. כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃ 2.9. וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה׃ 2.12. וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִי׃ 2.13. וְהִשְׁבַּתִּי כָּל־מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ׃ 2.14. וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 2.17. וְנָתַתִּי לָהּ אֶת־כְּרָמֶיהָ מִשָּׁם וְאֶת־עֵמֶק עָכוֹר לְפֶתַח תִּקְוָה וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וִּכְיוֹם עֲלֹתָהּ מֵאֶרֶץ־מִצְרָיִם׃ 2.18. וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃ 2.19. וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃ 2.21. וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃ 2.22. וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃ 2.23. וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃ 2.24. וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃ 2.25. וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃ 3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ 5.15. אֵלֵךְ אָשׁוּבָה אֶל־מְקוֹמִי עַד אֲשֶׁר־יֶאְשְׁמוּ וּבִקְשׁוּ פָנָי בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי׃ 6.1. לְכוּ וְנָשׁוּבָה אֶל־יְהוָה כִּי הוּא טָרָף וְיִרְפָּאֵנוּ יַךְ וְיַחְבְּשֵׁנוּ׃ 6.1. בְּבֵית יִשְׂרָאֵל רָאִיתִי שעריריה [שַׁעֲרוּרִיָּה] שָׁם זְנוּת לְאֶפְרַיִם נִטְמָא יִשְׂרָאֵל׃ 11.5. לֹא יָשׁוּב אֶל־אֶרֶץ מִצְרַיִם וְאַשּׁוּר הוּא מַלְכּוֹ כִּי מֵאֲנוּ לָשׁוּב׃ 12.7. וְאַתָּה בֵּאלֹהֶיךָ תָשׁוּב חֶסֶד וּמִשְׁפָּט שְׁמֹר וְקַוֵּה אֶל־אֱלֹהֶיךָ תָּמִיד׃ 14.3. קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל־יְהוָה אִמְרוּ אֵלָיו כָּל־תִּשָּׂא עָוֺן וְקַח־טוֹב וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ׃ 14.5. אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה כִּי שָׁב אַפִּי מִמֶּנּוּ׃ 14.8. יָשֻׁבוּ יֹשְׁבֵי בְצִלּוֹ יְחַיּוּ דָגָן וְיִפְרְחוּ כַגָּפֶן זִכְרוֹ כְּיֵין לְבָנוֹן׃ 2.4. Plead with your mother, plead; For she is not My wife, neither am I her husband; And let her put away her harlotries from her face, And her adulteries from between her breasts;" 2.5. Lest I strip her naked, And set her as in the day that she was born, And make her as a wilderness, And set her like a dry land, And slay her with thirst." 2.6. And I will not have compassion upon her children; For they are children of harlotry." 2.7. For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’" 2.9. And she shall run after her lovers, but she shall not overtake them, And she shall seek them, but shall not find them; Then shall she say: ‘I will go and return to my first husband; For then was it better with me than now.’" 2.10. For she did not know that it was I that gave her The corn, and the wine, and the oil, And multiplied unto her silver and gold, Which they used for Baal." 2.12. And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand." 2.13. I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons." 2.14. And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them." 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD." 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her." 2.17. And I will give her her vineyards from thence, And the valley of Achor for a door of hope; And she shall respond there, as in the days of her youth, And as in the day when she came up out of the land of Egypt." 2.18. And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali." 2.19. For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name." 2.20. And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely." 2.21. And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion." 2.22. And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD." 2.23. And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;" 2.24. And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel." 2.25. And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’" 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." 5.15. I will go and return to My place, Till they acknowledge their guilt, and seek My face; In their trouble they will seek Me earnestly:" 6.1. ’Come, and let us return unto the LORD; For He hath torn, and He will heal us, He hath smitten, and He will bind us up." 11.5. He shall not return into the land of Egypt, But the Assyrian shall be his king, Because they refused to return." 12.7. Therefore turn thou to thy God; Keep mercy and justice, And wait for thy God continually." 14.3. Take with you words, And return unto the LORD; Say unto Him: ‘Forgive all iniquity, And accept that which is good; So will we render for bullocks the offering of our lips." 14.5. I will heal their backsliding, I will love them freely; For Mine anger is turned away from him." 14.8. They that dwell under his shadow shall again Make corn to grow, And shall blossom as the vine; The scent thereof shall be as the wine of Lebanon."
6. Hebrew Bible, Leviticus, 23.24 (9th cent. BCE - 3rd cent. BCE)

23.24. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ׃ 23.24. Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation."
7. Hebrew Bible, Numbers, 5.14, 5.29-5.30, 28.11-28.15 (9th cent. BCE - 3rd cent. BCE)

5.14. וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.29. זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃ 28.11. וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ עֹלָה לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁנַיִם וְאַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם׃ 28.12. וּשְׁלֹשָׁה עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לַפָּר הָאֶחָד וּשְׁנֵי עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לָאַיִל הָאֶחָד׃ 28.13. וְעִשָּׂרֹן עִשָּׂרוֹן סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לַכֶּבֶשׂ הָאֶחָד עֹלָה רֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.14. וְנִסְכֵּיהֶם חֲצִי הַהִין יִהְיֶה לַפָּר וּשְׁלִישִׁת הַהִין לָאַיִל וּרְבִיעִת הַהִין לַכֶּבֶשׂ יָיִן זֹאת עֹלַת חֹדֶשׁ בְּחָדְשׁוֹ לְחָדְשֵׁי הַשָּׁנָה׃ 28.15. וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת לַיהוָה עַל־עֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ׃ 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;" 5.29. This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;" 5.30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law." 28.11. And in your new moons ye shall present a burnt-offering unto the LORD: two young bullocks, and one ram, seven he-lambs of the first year without blemish;" 28.12. and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, for each bullock; and two tenth parts of fine flour for a meal-offering, mingled with oil, for the one ram;" 28.13. and a several tenth part of fine flour mingled with oil for a meal-offering unto every lamb; for a burnt-offering of a sweet savour, an offering made by fire unto the LORD." 28.14. And their drink-offerings shall be half a hin of wine for a bullock, and the third part of a hin for the ram, and the fourth part of a hin for a lamb. This is the burnt-offering of every new moon throughout the months of the year." 28.15. And one he-goat for a sin-offering unto the LORD; it shall be offered beside the continual burnt-offering, and the drink-offering thereof."
8. Hebrew Bible, Proverbs, 1.28, 2.4, 3.13, 7.4, 8.17, 9.1-9.6 (9th cent. BCE - 3rd cent. BCE)

1.28. אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאֻנְנִי׃ 2.4. אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ 3.13. אַשְׁרֵי אָדָם מָצָא חָכְמָה וְאָדָם יָפִיק תְּבוּנָה׃ 7.4. אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ וּמֹדָע לַבִּינָה תִקְרָא׃ 8.17. אֲנִי אהביה [אֹהֲבַי] אֵהָב וּמְשַׁחֲרַי יִמְצָאֻנְנִי׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 1.28. Then will they call me, but I will not answer, they will seek me earnestly, but they shall not find me." 2.4. If thou seek her as silver, And search for her as for hid treasures;" 3.13. Happy is the man that findeth wisdom, And the man that obtaineth understanding." 7.4. Say unto wisdom: ‘Thou art my sister’, And call understanding thy kinswoman;" 8.17. I love them that love me, And those that seek me earnestly shall find me." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding."
9. Hebrew Bible, 1 Samuel, 20.34-20.35 (8th cent. BCE - 5th cent. BCE)

20.34. וַיָּקָם יְהוֹנָתָן מֵעִם הַשֻּׁלְחָן בָּחֳרִי־אָף וְלֹא־אָכַל בְּיוֹם־הַחֹדֶשׁ הַשֵּׁנִי לֶחֶם כִּי נֶעְצַב אֶל־דָּוִד כִּי הִכְלִמוֹ אָבִיו׃ 20.34. So Yehonatan arose from the table in fierce anger, and ate no food on the second day of the new moon: for he was grieved for David, because his father had put him to shame."
10. Hebrew Bible, 2 Kings, 4.23, 20.1 (8th cent. BCE - 5th cent. BCE)

4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ 20.1. וַיֹּאמֶר יְחִזְקִיָּהוּ נָקֵל לַצֵּל לִנְטוֹת עֶשֶׂר מַעֲלוֹת לֹא כִי יָשׁוּב הַצֵּל אֲחֹרַנִּית עֶשֶׂר מַעֲלוֹת׃ 20.1. בַּיָּמִים הָהֵם חָלָה חִזְקִיָּהוּ לָמוּת וַיָּבֹא אֵלָיו יְשַׁעְיָהוּ בֶן־אָמוֹץ הַנָּבִיא וַיֹּאמֶר אֵלָיו כֹּה־אָמַר יְהוָה צַו לְבֵיתֶךָ כִּי מֵת אַתָּה וְלֹא תִחְיֶה׃ 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’" 20.1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him: ‘Thus saith the LORD: Set thy house in order; for thou shalt die, and not live.’"
11. Hebrew Bible, Amos, 8.5 (8th cent. BCE - 6th cent. BCE)

8.5. לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃ 8.5. Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit;"
12. Hebrew Bible, Isaiah, 1.13-1.14, 10.24, 10.26, 11.11-11.16, 47.3, 54.4-54.8, 62.1, 62.4-62.5 (8th cent. BCE - 5th cent. BCE)

1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 10.24. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה צְבָאוֹת אַל־תִּירָא עַמִּי יֹשֵׁב צִיּוֹן מֵאַשּׁוּר בַּשֵּׁבֶט יַכֶּכָּה וּמַטֵּהוּ יִשָּׂא־עָלֶיךָ בְּדֶרֶךְ מִצְרָיִם׃ 10.26. וְעוֹרֵר עָלָיו יְהוָה צְבָאוֹת שׁוֹט כְּמַכַּת מִדְיָן בְּצוּר עוֹרֵב וּמַטֵּהוּ עַל־הַיָּם וּנְשָׂאוֹ בְּדֶרֶךְ מִצְרָיִם׃ 11.11. וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.12. וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 11.13. וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא־יְקַנֵּא אֶת־יְהוּדָה וִיהוּדָה לֹא־יָצֹר אֶת־אֶפְרָיִם׃ 11.14. וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה יַחְדָּו יָבֹזּוּ אֶת־בְּנֵי־קֶדֶם אֱדוֹם וּמוֹאָב מִשְׁלוֹח יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם׃ 11.15. וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃ 11.16. וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃ 47.3. תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃ 54.4. אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.5. כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 54.6. כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃ 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.8. בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃ 62.1. לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט עַד־יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר׃ 62.1. עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל־הָעַמִּים׃ 62.4. לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ 62.5. כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃ 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them." 10.24. Therefore thus saith the Lord, the GOD of hosts: O My people that dwellest in Zion, be not afraid of Asshur, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt." 10.26. And the LORD of hosts shall stir up against him a scourge, as in the slaughter of Midian at the Rock of Oreb; and as His rod was over the sea, so shall He lift it up after the manner of Egypt." 11.11. And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea." 11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth." 11.13. The envy also of Ephraim shall depart, And they that harass Judah shall be cut off; Ephraim shall not envy Judah, And Judah shall not vex Ephraim." 11.14. And they shall fly down upon the shoulder of the Philistines on the west; Together shall they spoil the children of the east; They shall put forth their hand upon Edom and Moab; And the children of Ammon shall obey them." 11.15. And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod." 11.16. And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt." 47.3. Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede." 54.4. Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more." 54.5. For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called." 54.6. For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God." 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee." 54.8. In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer." 62.1. For Zion’s sake will I not hold My peace, And for Jerusalem’s sake I will not rest, Until her triumph go forth as brightness, And her salvation as a torch that burneth." 62.4. Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused." 62.5. For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee."
13. Hebrew Bible, Jeremiah, 13.21 (8th cent. BCE - 5th cent. BCE)

13.21. מַה־תֹּאמְרִי כִּי־יִפְקֹד עָלַיִךְ וְאַתְּ לִמַּדְתְּ אֹתָם עָלַיִךְ אַלֻּפִים לְרֹאשׁ הֲלוֹא חֲבָלִים יֹאחֱזוּךְ כְּמוֹ אֵשֶׁת לֵדָה׃ 13.21. What wilt thou say, when He shall set the friends over thee as head, Whom thou thyself hast trained against thee? Shall not pangs take hold of thee, As of a woman in travail?"
14. Hebrew Bible, Ezekiel, 23.29, 46.1-46.3 (6th cent. BCE - 5th cent. BCE)

23.29. וְעָשׂוּ אוֹתָךְ בְּשִׂנְאָה וְלָקְחוּ כָּל־יְגִיעֵךְ וַעֲזָבוּךְ עֵירֹם וְעֶרְיָה וְנִגְלָה עֶרְוַת זְנוּנַיִךְ וְזִמָּתֵךְ וְתַזְנוּתָיִךְ׃ 46.1. כֹּה־אָמַר אֲדֹנָי יְהוִה שַׁעַר הֶחָצֵר הַפְּנִימִית הַפֹּנֶה קָדִים יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ׃ 46.1. וְהַנָּשִׂיא בְּתוֹכָם בְּבוֹאָם יָבוֹא וּבְצֵאתָם יֵצֵאוּ׃ 46.2. וּבָא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר מִחוּץ וְעָמַד עַל־מְזוּזַת הַשַּׁעַר וְעָשׂוּ הַכֹּהֲנִים אֶת־עוֹלָתוֹ וְאֶת־שְׁלָמָיו וְהִשְׁתַּחֲוָה עַל־מִפְתַּן הַשַּׁעַר וְיָצָא וְהַשַּׁעַר לֹא־יִסָּגֵר עַד־הָעָרֶב׃ 46.2. וַיֹּאמֶר אֵלַי זֶה הַמָּקוֹם אֲשֶׁר יְבַשְּׁלוּ־שָׁם הַכֹּהֲנִים אֶת־הָאָשָׁם וְאֶת־הַחַטָּאת אֲשֶׁר יֹאפוּ אֶת־הַמִּנְחָה לְבִלְתִּי הוֹצִיא אֶל־הֶחָצֵר הַחִיצוֹנָה לְקַדֵּשׁ אֶת־הָעָם׃ 46.3. וְהִשְׁתַּחֲווּ עַם־הָאָרֶץ פֶּתַח הַשַּׁעַר הַהוּא בַּשַּׁבָּתוֹת וּבֶחֳדָשִׁים לִפְנֵי יְהוָה׃ 23.29. and they shall deal with thee in hatred, and shall take away all thy labour, and shall leave thee naked and bare; and the nakedness of thy harlotries shall be uncovered, both thy lewdness and thy harlotries." 46.1. Thus saith the Lord GOD: The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath day it shall be opened, and in the day of the new moon it shall be opened." 46.2. And the prince shall enter by the way of the porch of the gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate; then he shall go forth; but the gate shall not be shut until the evening." 46.3. Likewise the people of the land shall worship at the door of that gate before the LORD in the sabbaths and in the new moons."
15. Septuagint, Ecclesiasticus (Siracides), 4.11-4.19, 6.18-6.37, 15.2-15.3, 24.25-24.29 (2nd cent. BCE - 2nd cent. BCE)

4.11. Wisdom exalts her sons and gives help to those who seek her. 4.12. Whoever loves her loves life,and those who seek her early will be filled with joy. 4.13. Whoever holds her fast will obtain glory,and the Lord will bless the place she enters. 4.14. Those who serve her will minister to the Holy One;the Lord loves those who love her. 4.15. He who obeys her will judge the nations,and whoever gives heed to her will dwell secure. 4.16. If he has faith in her he will obtain her;and his descendants will remain in possession of her. 4.17. For at first she will walk with him on tortuous paths,she will bring fear and cowardice upon him,and will torment him by her discipline until she trusts him,and she will test him with her ordices. 4.18. Then she will come straight back to him and gladden him,and will reveal her secrets to him. 4.19. If he goes astray she will forsake him,and hand him over to his ruin. 15.2. She will come to meet him like a mother,and like the wife of his youth she will welcome him. 15.2. He has not commanded any one to be ungodly,and he has not given any one permission to sin. 15.3. She will feed him with the bread of understanding,and give him the water of wisdom to drink. 24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. 24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. 24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage. 24.28. Just as the first man did not know her perfectly,the last one has not fathomed her; 24.29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss.
16. Septuagint, Wisdom of Solomon, 7-8, 6 (2nd cent. BCE - 1st cent. BCE)

17. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

57a. הא דמסרג הא דלא מסרג הרואה הונא בחלום נס נעשה לו חנינא חנניא יוחנן נסי נסים נעשו לו הרואה הספד בחלום מן השמים חסו עליו ופדאוהו והני מילי בכתבא,העונה יהא שמיה רבא מברך מובטח לו שהוא בן העולם הבא הקורא ק"ש ראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך,המניח תפילין בחלום יצפה לגדולה שנאמר (דברים כח, י) וראו כל עמי הארץ כי שם י"י נקרא עליך וגו' ותניא רבי אליעזר הגדול אומר אלו תפילין שבראש המתפלל בחלום סימן יפה לו וה"מ דלא סיים,הבא על אמו בחלום יצפה לבינה שנאמר (משלי ב, ג) כי אם לבינה תקרא הבא על נערה מאורסה יצפה לתורה שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה קהלת יעקב אל תקרי מורשה אלא מאורשה הבא על אחותו בחלום יצפה לחכמה שנאמר (משלי ז, ד) אמור לחכמה אחותי את הבא על אשת איש בחלום מובטח לו שהוא בן העולם הבא וה"מ דלא ידע לה ולא הרהר בה מאורתא,א"ר חייא בר אבא הרואה חטים בחלום ראה שלום שנאמר (תהלים קמז, יד) השם גבולך שלום חלב חטים ישביעך הרואה שעורים בחלום סרו עונותיו שנאמר (ישעיהו ו, ז) וסר עונך וחטאתך תכופר אמר רבי זירא אנא לא סלקי מבבל לא"י עד דחזאי שערי בחלמא,הרואה גפן טעונה בחלום אין אשתו מפלת נפלים שנאמר (תהלים קכח, ג) אשתך כגפן פוריה שורקה יצפה למשיח שנאמר (בראשית מט, יא) אוסרי לגפן עירה ולשורקה בני אתונו,הרואה תאנה בחלום תורתו משתמרת בקרבו שנאמר (משלי כז, יח) נוצר תאנה יאכל פריה הרואה רמונים בחלום זוטרי פרי עסקיה כרמונא רברבי רבי עסקיה כרמונא פלגי אם ת"ח הוא יצפה לתורה שנאמר (שיר השירים ח, ב) אשקך מיין הרקח מעסיס רמני ואם ע"ה הוא יצפה למצות שנאמר (שיר השירים ד, ג) כפלח הרמון רקתך מאי רקתך אפילו ריקנין שבך מלאים מצות כרמון,הרואה זיתים בחלום זוטרי פרי ורבי וקאי עסקיה כזיתים וה"מ פרי אבל אילני הויין ליה בנים מרובין שנאמר (תהלים קכח, ג) בניך כשתילי זיתים וגו' איכא דאמרי הרואה זית בחלום שם טוב יוצא לו שנאמר (ירמיהו יא, טז) זית רענן יפה פרי תואר קרא י"י שמך הרואה שמן זית בחלום יצפה למאור תורה שנאמר (שמות כז, כ) ויקחו אליך שמן זית זך הרואה תמרים בחלום תמו עונותיו שנאמר (איכה ד, כב) תם עונך בת ציון,אמר רב יוסף הרואה עז בחלום שנה מתברכת לו עזים שנים מתברכות לו שנאמר (משלי כז, כז) ודי חלב עזים ללחמך הרואה הדס בחלום נכסיו מצליחין לו ואם אין לו נכסים ירושה נופלת לו ממקום אחר אמר עולא ואמרי לה במתניתא תנא והוא דחזא בכנייהו הרואה אתרוג בחלום הדור הוא לפני קונו שנאמר (ויקרא כג, מ) פרי עץ הדר כפות תמרים הרואה לולב בחלום אין לו אלא לב אחד לאביו שבשמים,הרואה אווז בחלום יצפה לחכמה שנאמר (משלי א, כ) חכמות בחוץ תרונה והבא עליה הוי ראש ישיבה אמר רב אשי אני ראיתיה ובאתי עליה וסלקית לגדולה,הרואה תרנגול בחלום יצפה לבן זכר תרנגולים יצפה לבנים זכרים תרנגולת יצפה לתרביצה נאה וגילה הרואה ביצים בחלום תלויה בקשתו נשתברו נעשית בקשתו וכן אגוזים וכן קשואים וכן כל כלי זכוכית וכן כל הנשברים כאלו,הנכנס לכרך נעשו לו חפציו שנאמר (תהלים קז, ל) וינחם אל מחוז חפצם המגלח ראשו בחלום סימן יפה לו ראשו וזקנו לו ולכל משפחתו,היושב בעריבה קטנה שם טוב יוצא לו בעריבה גדולה לו ולכל משפחתו וה"מ דמדליה דלויי,הנפנה בחלום סימן יפה לו שנאמר (ישעיהו נא, יד) מהר צועה להפתח וה"מ דלא קנח,העולה לגג בחלום עולה לגדולה ירד יורד מגדולתו אביי ורבא דאמרי תרווייהו כיון שעלה עלה הקורע בגדיו בחלום קורעים לו גזר דינו העומד ערום בחלום בבבל עומד בלא חטא בארץ ישראל ערום בלא מצות הנתפש לסרדיוט שמירה נעשית לו נתנוהו בקולר הוסיפו לו שמירה על שמירתו וה"מ בקולר אבל חבלא בעלמא לא,הנכנס לאגם בחלום נעשה ראש ישיבה ליער נעשה ראש לבני כלה,רב פפא ורב הונא בריה דרב יהושע חזו חלמא רב פפא דעייל לאגמא נעשה ראש ישיבה רב הונא בריה דרב יהושע דעייל ליער נעשה ראש לבני כלה איכא דאמרי תרווייהו לאגמא עיילי אלא רב פפא דתלי טבלא נעשה ראש ישיבה רב הונא בריה דרב יהושע דלא תלי טבלא נעשה ראש לבני כלה אמר רב אשי אנא עיילית לאגמא ותלאי טבלא ונבחי בה נבוחי,תני תנא קמיה דר"נ בר יצחק המקיז דם בחלום עונותיו מחולין לו,והתניא עונותיו סדורין לו מאי סדורין סדורין לימחל,תני תנא קמיה דרב ששת הרואה נחש בחלום פרנסתו מזומנת לו נשכו נכפלה לו הרגו אבדה פרנסתו אמר ליה רב ששת כל שכן שנכפלה פרנסתו ולא היא רב ששת הוא דחזא חויא בחלמיה וקטליה,תני תנא קמיה דרבי יוחנן כל מיני משקין יפין לחלום חוץ מן היין יש שותהו וטוב לו ויש שותהו ורע לו יש שותהו וטוב לו שנאמר (תהלים קד, טו) ויין ישמח לבב אנוש ויש שותהו ורע לו שנאמר (משלי לא, ו) תנו שכר לאובד ויין למרי נפש,אמר ליה רבי יוחנן לתנא תני תלמיד חכם לעולם טוב לו שנאמר (משלי ט, ה) לכו לחמו בלחמי ושתו ביין מסכתי 57a. bThisopinion, that seeing an elephant is a good omen, refers to a case where one saw bit saddled, while thisopinion, that it is a bad omen, refers to a case where the elephant bis not saddled. One who seesa man named bHuna in a dream,it is a sign that ba miracle will be performed for him,because the letter inunin the name Huna represents the word ines /i, miracle. One who sees a man named bḤanina, Ḥaya, or Yoḥa,it is a sign that bmany miracles will be performed for him,since the letter inunappears twice in those names. One who sees ba eulogy in a dream,it is a sign that bthe heavens had mercy upon him, and spared himfrom a divine death sentence and there will be no need to eulogize him in reality. The Gemara restricts this statement and says that bthis only appliesif he saw the eulogy bwrittenand not yet delivered., bOne who answersin a dream: bMay His great name be blessedfrom ikaddish bis assured that he is onewho has a place in bthe World-to-Come. Onewho sees himself breciting iShema /iin a dream bis worthy of having the Divine Presence rest upon him, but his generation is unworthy,and, therefore, the Divine Presence does not actually rest upon him., bOne whosees himself bdon phylacteries in a dream should anticipate greatness, as it is stated: “And all the peoples of the earth shall see that the name of the Lord is called upon you;and they shall be afraid of you” (Deuteronomy 28:10). bAnd it was taughtin a ibaraitathat bRabbi Eliezer the Great says: That the Name of the Lord is called upon you, refers to phylacteries of the head,as they represent God’s name upon man. bOne whosees himself bpray in a dream,it is ban auspicious omen.However, the Gemara adds a caveat and says: bThis only appliesin a case where he saw in the dream that he bhad notyet bfinishedhis prayer and is therefore still close to God. If, in the dream, he had already finished his prayer, it is not an omen., bOne whosees that bhe had relations with his mother [ iem /i] in a dream, he should anticipateattaining bunderstanding, as it is stated: “Yea if [ iim /i] you call for understanding”(Proverbs 2:3), and in this homiletic interpretation iimis considered to be the equivalent of iem /i. bOne whosees that he bhad relations with a betrothed young womanin a dream, bhe should anticipate Torah, as it is stated: “Moses commanded us Torah, an inheritance [ imorasha /i] of the congregation of Jacob”(Deuteronomy 33:4). bDo not readit as imorasha /i; rather,read it as ime’orasa /i, betrothed. One whosees that he bhad relations with his sister in a dream, should anticipate wisdom, as it is stated: “Say unto wisdom: You are my sister”(Proverbs 7:4). bOne whosees that bhe had relations with a married woman in a dream is assured that he is onewho has a place in bthe World-to-Come.He receives his place as well as that of another person in the Garden of Eden, as the married woman represents a portion belonging to someone else. However, the Gemara adds a caveat and says: bThis only appliesin a case where bhe did not know her and was not thinking about her that evening;rather, he saw an unidentified woman in his dream by chance., bRabbi Ḥiyya bar Abba said: One who sees wheat in a dream has seen peace, as it is stated: “He makes your borders peace; He gives you in plenty the fat of wheat”(Psalms 147:14). And bone who sees barley [ ise’orim /i] in a dreamhas received a sign that bhis iniquities are taken away, as it is stated: “And your iniquity is taken away [ ivesar avonekh /i], and your sin expiated”(Isaiah 6:7); ise’orimis an acronym for isar avon /i. bRabbi Zeira said: I did not ascend from Babylonia to Eretz Yisrael until I saw barley in my dream. /b, bOne who sees a vine ladenwith grapes bin a dream,it is an omen that bhis wife will not miscarry, as it is stated: “Your wife shall be as a fruitful vine,in the innermost parts of your house” (Psalms 128:3). One who sees baplanted bvine branchin a dream bshould anticipate the Messiah, as it is stated: “Binding his foal unto the vine and his donkey’s colt unto the vine branch”(Genesis 49:11)., bOne who sees a fig tree in a dream,it is a sign that bhis Torah is preserved within him, as it is stated: “One who keeps the fig tree shall eat the fruit thereof”(Proverbs 27:18). bOne who sees pomegranates in a dream,if they were bsmall, his business will flourish like the seeds ofthe bpomegranate,which are numerous; and if they were blarge, his business will increase like a pomegranate.One who saw bslices of pomegranatesin his dream, bif he is a Torah scholar, he should anticipate Torah, as it is stated: “I would cause you to drink of spiced wine, of the juice of my pomegranate”(Song of Songs 8:2), which is traditionally understood as an allusion to Torah. bAnd ifthe dreamer bis an ignoramus, he should anticipate mitzvot,as it is stated: b“Your temples are like a split pomegranate”(Song of Songs 4:3). As the Gemara previously interpreted homiletically: bWhat isthe meaning of the word b“Your temples [ irakatekh /i]”? Even the most ignorant [ ireikanin /i] among you,Israel, bare full of mitzvot like a pomegranate. /b, bOne who sees olives in a dream,and they were bsmall,it is a sign that bhis business will flourish, increase and be durable like olives.However, the Gemara adds a caveat, saying that bthis applies onlywhen he sees the bfruitof an olive tree; bbut,one who sees olive btrees,it is a sign that bhe will have many children, as it is stated: “Your children like olive plants,round about your table” (Psalms 128:3). bSome say that one who sees an olive tree in a dream,it is a sign that ba good reputation will spread for him, as it is stated:“The Lord called your name ba leafy olive tree, fair with goodly fruit”(Jeremiah 11:16). bOne who sees olive oil in a dream should anticipate the light of Torah, as it is stated: “That they bring unto you pure olive oilbeaten for the light” (Exodus 27:20). bOne who sees palm trees [ itemarim /i] in a dreamhas seen a sign that bhis transgressions have ceased, as it is stated: “Your iniquity is finished, O daughter of Zion”(Lamentations 4:22), as the Gemara likens itemara /i, date, to itam ra /i, evil has ceased., bRav Yosef says: One who sees a goat in a dream,it is a sign that bhis year will be blessed;one who sees bgoats, his years will be blessed, as it is stated: “And there will be goats’ milk enough for your food,for the food of your household; and sustece for your maidens” (Proverbs 27:27). bOne who sees myrtle in a dream,it is a sign that bhis property will be successful. And if he does notown bproperty,it is a sign that bhe will receive an inheritance. Ulla said, and some say it was taught in a ibaraita /i: Thisapplies exclusively to a case bwhere he sawthem bon their stem. One who sees a citron [ ietrog /i] in a dreamhas seen a sign that bhe is honored [ ihadur /i] before his Creator, as it is statedwith regard to the citron: b“The fruit of goodly trees [ ihadar /i], branches of palm trees”(Leviticus 23:40). bOne who sees a palm branch [ ilulav /i] in a dream,it is a sign that bhe has but one heart for his Father in heaven. iLulavis interpreted homiletically as ilo lev /i, he has a heart., bOne who sees a goose in a dream should anticipate wisdom, as it is stated: “Wisdoms cry aloud in the streets,she utters her voice in the broad places” (Proverbs 1:20); geese tend to sound their voices. One who dreams that bhe has relations withthe goose bwill become head of the yeshiva. Rav Ashi said: I sawa goose and bhad relations with itin my dream band I ascended to greatnessand became head of the yeshiva., bOne who sees a rooster in a dreamshould anticipate ba male child.One who sees multiple broosters should expect male children.One who sees ba hen [ itarnegolet /i] should anticipate a beautiful garden andreason to brejoice [ itarbitza na’a vegila /i],as itarnegoletis interpreted as an acronym for itarbitza na’a vegila /i. bOne who sees eggs in a dream,it is a sign that bhis request is pending,as egg in Aramaic is ibeya /i, which is similar to the term for request. If one saw that the eggs bbroke,it is a sign that bhis requesthas already been bgranted,as that which was hidden inside the shell was revealed. bThe same is true of nuts, and the same is true of cucumbers, and the same is true of all glass vessels, and the same is true of anything similarly fragilethat broke in his dream, it is a sign that his request was granted., bOnewho dreams that bhe entered a city,it is a sign that bhis desires will be fulfilled, as it is stated: “And He led them unto their desired haven”(Psalms 107:30). bOne who shaves his head in a dream, it is a good omen for him,as the removal of undesired hairs is a sign of renewal and greatness. If he bshaved his head and his beardin a dream, it is a good omen bfor him and his entire family. /b, bOne who sits in a small boatin a dream, it is a sign that ba good reputation will spread for him.If he sees himself sitting bin a large boatin a dream, ba good reputation will spread for him and his entire family.The Gemara notes that bthis only applieswhere bthe boat was floating highon the waves., bOne who defecatesin a dream, bit is a good omen for him, as it is stated: “He that is bent down shall speedily be loosed;and he shall not go down dying into the pit, neither shall his bread fail” (Isaiah 51:14). The Gemara notes that bthis only applieswhere bhe does not wipeand get his hands dirty., bOne who climbs up to the roof in a dream,it is a sign that bhe will ascend to greatness.If, after he climbed up, bhe climbedback bdown,it is a sign that he bwill descend fromthe bgreatness heachieved. bAbaye and Rava both said: Once one ascendedto the roof in his dream, bhe ascended,and even if he dreams that he descended, it remains a good omen for him. bOne who rips his clothing in a dream,it is a sign that they brip up his sentence. One who stands naked in Babylonia in a dream,it is a sign that bhe stands free of transgression.Although living outside Israel is itself a transgression, his nakedness symbolizes that he has been absolved of that sin. If one dreamed that he stood naked bin Eretz Yisrael,it is a sign that he is bnaked without mitzvot. Onewho dreams that bhe was apprehendedand guarded bby a soldier [ isardeyot /i],it is a sign that bprotection was provided himby heaven. If he sees that bhe is wearing a neck chain [ ikolar /i],it is a sign that bthey have increased his level of protection.However, the Gemara notes that bthis only appliesto a case where his neck was placed bin a neck chain; ifhis neck was bsimplyplaced in ba noose, it does notindicate heavenly protection., bOne who enters a marsh in a dream,it is a sign that bhe will become head of a yeshiva,as he appears to be standing alone with all the bulrushes, large and small, surrounding him like the head of a yeshiva, around whom all the students gather. One who dreams that he entered ba forestand sees only large trees around him, it is a sign that he bwill be made head ofonly bthe advanced students [ ikalla /i],where he will explain the lessons only to the outstanding students in the yeshiva, each of whom is himself a great tree, set apart from the others.,The Gemara relates: bRav Pappa and Rav Huna, son of Rav Yehoshua,each bsaw a dream: Rav Pappa,who saw bthat he entered a marshin his dream, bwas appointed head of a yeshiva. Rav Huna, son of Rav Yehoshua,who saw bthat he entered a forestin his dream, bwas appointed head of the advanced students. Some say that both of themdreamed that bthey entered a marsh,but bRav Pappa,who dreamed bthat a drum hungfrom his neck, bwas appointed head of the yeshiva,as banging a drum symbolizes the head of a yeshiva who sounds his voice in public. bRav Huna, son of Rav Yehoshua,who bdid notdream bthat a drum hung aroundhis neck, bwasonly bappointed head of the advanced students. Rav Ashi said: Idreamed that bI entered a marsh and hung a drum and beat it,and Rav Ashi became head of the yeshiva.,The itanna /iwho recited imishnayot bbefore Rav Naḥman bar Yitzḥak taught: One who lets blood in a dream,it is a sign that bhis transgressions have been forgiven,because red, the color of blood, is a metaphor for sin: “Though your sins be as scarlet…though they be red like crimson” (Isaiah 1:18). Consequently, bloodletting can symbolize transgressions leaving him.,The Gemara asks: bWas it not taughtin a ibaraita /i: One who sees that he is letting-blood in a dream, it is a sign that bhis transgressions are enumerated before him?The Gemara answers: bWhatis meant by benumerated?This means that they are benumerated to be forgiven. /b,The itanna /iwho recited imishnayot bbefore Rav Sheshet taught: One who sees a snake in a dream,it is a sign that bhis livelihood is accessible to himjust as dust is readily accessible to a snake. If one saw that the snake bbit himin his dream, it is a sign that his livelihood bwill double.If bhe killedthe snake, it is a sign that bhe will lose his livelihood. Rav Sheshet said tothe itanna /i: On the contrary, if one dreamed that he killed the snake it is a sign that ball the more so his livelihood will double.The Gemara remarks: bBut that is not so. Rav Sheshet saw a snake in his dream and killed it,so he sought to interpret his dream positively.,The itanna /iwho recited imishnayot bbefore Rabbi Yoḥa taught: One who sees any kind of drink in a dream it isa bgoodomen, bexcept for wine,as bthere isone bwho drinks itin a dream band it isa bgoodomen bfor him, and there isone bwho drinks itin a dream band it isa bbadomen bfor him.The Gemara elaborates: bThere isone bwho drinkswine band it isa bgoodomen bfor him, as it is stated: “And wine that makes glad the heart of man”(Psalms 104:15), band there isone bwho drinks itin a dream band it isa bbadomen bfor him, as it is stated: “Give strong drink unto him that is ready to perish and wine unto the bitter in soul”(Proverbs 31:6)., bRabbi Yoḥa said to the itanna: /iYou should bteachthat for ba Torah scholar,a dream of wine is balwaysa bgoodomen, bas it is stated: “Come, eat of my bread and drink of the wine which I have mingled”(Proverbs 9:5).


Subjects of this text:

subject book bibliographic info
adultery, penalty for Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 192, 199
alexandria, setting of lxx translation Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
anu Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 284
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 244, 284
baal Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 284
barton, john Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 4
bible, texts and exegesis relating to egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
canon, old testament Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 62
carr, david m. Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 5
cohen, gerson Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 5
cross, frank moore Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 5
david VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 7
egyptians, depictions in hebrew bible, lxx, and ancient jewish writings Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
ephraim (biblical) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
eroticism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 244
exodus Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 4; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
festivals VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 7
harlot Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 192, 193
hezekiah VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 7
horus, lxx hosea Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
humiliation, public Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 199
idolatry Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 193
isaiah, book of, isaiah, book of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
isaiah apocalypse, lxx Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
jonah Levine Allison and Crossan, The Historical Jesus in Context (2006) 206
king, kingship Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 284
lapsley, jacqueline e. Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 5
measure for measure Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 192, 193
moon VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 7
moran, william, l. Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 5
new moon VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 7
ninveh Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 193
nose and face mutilation of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 199
parables, blurring of mashal and nimshal Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 192, 193
prophecy, prophetic literature Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 192
prophecy, prophets, prophetic books Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 244, 284
prostitute, prostitution Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 199
punishment, total Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 199
rhetoric Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 193
ruth Levine Allison and Crossan, The Historical Jesus in Context (2006) 206
sabbath VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 7
segullah Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 121
septuagint (lxx) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 157
shame Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 192
skirt, lifting of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 193
solar calendar VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 7
song of songs, canonization of Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 4
song of songs, origins of interpretation Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 4
song of songs, sensuality, interpretation of Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 121
sophia Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 244
spousal metaphor Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 4, 5
strangulation, death by, a rabbinic invention Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 199
sun VanderKam, Calendars in the Dead Sea Scrolls: Measuring Time (1998) 7
vassal treaties, ancient near eastern' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 5
wisdom (female) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 244
women, taking sexual liberties Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 193
yhwh, yahweh Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 284