Tiresias: The Ancient Mediterranean Religions Source Database

6288

Hebrew Bible, Isaiah, 15

nan My heart crieth out for Moab; her fugitives reach unto Zoar, a heifer of three years old; for by the ascent of Luhith With weeping they go up; for in the way of Horonaim they raise up a cry of destruction.,Therefore the abundance they have gotten, And that which they have laid up, Shall they carry away to the brook of the willows.,He is gone up to Baith, and to Dibon, to the high places, to weep; upon Nebo, and upon Medeba, Moab howleth; on all their heads is baldness, every beard is shaven.,The burden of Moab. For in the night that Ar of Moab is laid waste, He is brought to ruin; for in the night that Kir of Moab is laid waste, He is brought to ruin.,In their streets they gird themselves with sackcloth; On their housetops, and in their broad places, Every one howleth, weeping profusely.,For the cry is gone round about The borders of Moab; The howling thereof unto Eglaim, And the howling thereof unto Beer-elim.,And Heshbon crieth out, and Elealeh; their voice is heard even unto Jahaz; therefore the armed men of Moab cry aloud; his soul is faint within him.,For the Waters of Nimrim shall be desolate; For the grass is withered away, the herbage faileth, There is no green thing.,For the waters of Dimon are full of blood; For I will bring yet more upon Dimon, A lion upon him that escapeth of Moab, And upon the remnant of the land.

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

12 results
1. Hebrew Bible, Deuteronomy, 8.10-8.20 (9th cent. BCE - 3rd cent. BCE) 8.11. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 8.12. פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃ 8.13. וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃ 8.14. וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת־יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 8.15. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 8.17. וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃ 8.18. וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃ 8.19. וְהָיָה אִם־שָׁכֹחַ תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ וְהָלַכְתָּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַעֲבַדְתָּם וְהִשְׁתַּחֲוִיתָ לָהֶם הַעִדֹתִי בָכֶם הַיּוֹם כִּי אָבֹד תֹּאבֵדוּן׃ 8.10. And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee." 8.11. Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;" 8.12. lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;" 8.13. and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;" 8.14. then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;" 8.15. who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;" 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;" 8.17. and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’" 8.18. But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day." 8.19. And it shall be, if thou shalt forget the LORD thy God, and walk after other gods, and serve them, and worship them, I forewarn you this day that ye shall surely perish." 8.20. As the nations that the LORD maketh to perish before you, so shall ye perish; because ye would not hearken unto the voice of the LORD your God."
2. Hebrew Bible, Exodus, 4.5, 4.9, 6.7, 14.31, 19.9, 20.8 (9th cent. BCE - 3rd cent. BCE) 4.5. לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ 4.9. וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת׃ 6.7. וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃ 14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 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׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 4.5. that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’" 4.9. And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’" 6.7. and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians." 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses." 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." 20.8. Remember the sabbath day, to keep it holy."
3. Hebrew Bible, Genesis, 12.1, 15.6, 18.23-18.25, 19.4, 19.29 (9th cent. BCE - 3rd cent. BCE) 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 18.23. וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם־רָשָׁע׃ 18.24. אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹא־תִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ׃ 18.25. חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃ 19.4. טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶה׃ 19.29. וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת־עָרֵי הַכִּכָּר וַיִּזְכֹּר אֱלֹהִים אֶת־אַבְרָהָם וַיְשַׁלַּח אֶת־לוֹט מִתּוֹךְ הַהֲפֵכָה בַּהֲפֹךְ אֶת־הֶעָרִים אֲשֶׁר־יָשַׁב בָּהֵן לוֹט׃ 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 15.6. And he believed in the LORD; and He counted it to him for righteousness." 18.23. And Abraham drew near, and said: ‘Will You indeed sweep away the righteous with the wicked?" 18.24. Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?" 18.25. That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’" 19.4. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter." 19.29. And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt."
4. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE) 6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ 6.8. It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God."
5. Hebrew Bible, Amos, 2, 1 (8th cent. BCE - 6th cent. BCE)
6. Hebrew Bible, Isaiah, 1.2-1.3, 19.1-19.5, 19.7, 19.13, 19.16-19.25 (8th cent. BCE - 5th cent. BCE) 1.2. וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃ 1.2. שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃ 1.3. יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃ 1.3. כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃ 19.1. מַשָּׂא מִצְרָיִם הִנֵּה יְהוָה רֹכֵב עַל־עָב קַל וּבָא מִצְרַיִם וְנָעוּ אֱלִילֵי מִצְרַיִם מִפָּנָיו וּלְבַב מִצְרַיִם יִמַּס בְּקִרְבּוֹ׃ 19.1. וְהָיוּ שָׁתֹתֶיהָ מְדֻכָּאִים כָּל־עֹשֵׂי שֶׂכֶר אַגְמֵי־נָפֶשׁ׃ 19.2. וְהָיָה לְאוֹת וּלְעֵד לַיהוָה צְבָאוֹת בְּאֶרֶץ מִצְרָיִם כִּי־יִצְעֲקוּ אֶל־יְהוָה מִפְּנֵי לֹחֲצִים וְיִשְׁלַח לָהֶם מוֹשִׁיעַ וָרָב וְהִצִּילָם׃ 19.2. וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם וְנִלְחֲמוּ אִישׁ־בְּאָחִיו וְאִישׁ בְּרֵעֵהוּ עִיר בְּעִיר מַמְלָכָה בְּמַמְלָכָה׃ 19.3. וְנָבְקָה רוּחַ־מִצְרַיִם בְּקִרְבּוֹ וַעֲצָתוֹ אֲבַלֵּעַ וְדָרְשׁוּ אֶל־הָאֱלִילִים וְאֶל־הָאִטִּים וְאֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים׃ 19.4. וְסִכַּרְתִּי אֶת־מִצְרַיִם בְּיַד אֲדֹנִים קָשֶׁה וּמֶלֶךְ עַז יִמְשָׁל־בָּם נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת׃ 19.5. וְנִשְּׁתוּ־מַיִם מֵהַיָּם וְנָהָר יֶחֱרַב וְיָבֵשׁ׃ 19.7. עָרוֹת עַל־יְאוֹר עַל־פִּי יְאוֹר וְכֹל מִזְרַע יְאוֹר יִיבַשׁ נִדַּף וְאֵינֶנּוּ׃ 19.13. נוֹאֲלוּ שָׂרֵי צֹעַן נִשְּׁאוּ שָׂרֵי נֹף הִתְעוּ אֶת־מִצְרַיִם פִּנַּת שְׁבָטֶיהָ׃ 19.16. בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃ 19.17. וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃ 19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23. בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24. בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25. אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃ 1.2. Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me." 1.3. The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider." 19.1. The burden of Egypt. Behold, the LORD rideth upon a swift cloud, And cometh unto Egypt; And the idols of Egypt shall be moved at His presence, And the heart of Egypt shall melt within it." 19.2. And I will spur Egypt against Egypt; And they shall fight every one against his brother, And everyone against his neighbour; City against city, and kingdom against kingdom." 19.3. And the spirit of Egypt shall be made empty within it; And I will make void the counsel thereof; And they shall seek unto the idols, and to the whisperers, And to the ghosts, and to the familiar spirits." 19.4. And I will give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts." 19.5. And the waters shall fail from the sea, and the river shall be drained dry," 19.7. The mosses by the Nile, by the brink of the Nile, and all that is sown by the Nile, shall become dry, be driven away, and be no more." 19.13. The princes of Zoan are become fools, The princes of Noph are deceived; They have caused Egypt to go astray, That are the corner-stone of her tribes." 19.16. In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it." 19.17. And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it." 19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction." 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD." 19.20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them." 19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it." 19.22. And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them." 19.23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians." 19.24. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;" 19.25. for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’"
7. Hebrew Bible, Jeremiah, 30.22, 31.31 (8th cent. BCE - 5th cent. BCE) 30.22. וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 30.22. And ye shall be My people, and I will be your God." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;"
8. Hebrew Bible, Ezekiel, 38-48, 37 (6th cent. BCE - 5th cent. BCE)
9. Hebrew Bible, Zechariah, 10-14, 2-9, 1 (5th cent. BCE - 4th cent. BCE)
10. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE) 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah."
11. New Testament, 2 Corinthians, 1.22, 5.5 (1st cent. CE - 1st cent. CE)
12. Babylonian Talmud, Menachot, 110a (3rd cent. CE - 6th cent. CE) 110a. band swear to the Lord of hosts;one shall be called the city of destruction” (Isaiah 19:18). bThey went to Alexandria in Egypt and built an altar and sacrificedofferings bupon it for the sake of Heaven, as it is statedin the following verse: b“In that day shall there be an altar to the Lord in the midst of the land of Egypt,and a pillar at its border, to the Lord” (Isaiah 19:19).,The verse states: b“One shall be called the city of destruction”(Isaiah 19:18). The Gemara asks: bWhatis the meaning of the verse: b“One shall be called the city of destruction”?The Gemara answers: bAs Rav Yosef translatesinto Aramaic: Concerning bthe City of the Sun, which will be destroyed in the future, it will be said that it is one of them. And from whereis it derived bthatin the phrase: b“The city of destruction [ iheres /i],” the term iheres bisreferring bto the sun? As it is written: “Who commands the sun [ iḥeres /i], and it does not rise;and seals up the stars” (Job 9:7).,§ After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; I will say to the north: Give up, and to the south: Keep not back, bbring My sons from far, and My daughters from the end of the earth”(Isaiah 43:5–6). What is the meaning of b“bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons,and who can therefore focus properly on Torah study and mitzvot. What is the meaning of b“and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters. /b,§ bRabbi Abba bar Rav Yitzḥak saysthat bRav Ḥisda says, and some saythat bRav Yehuda saysthat bRav says:The gentiles living bfrom Tyre to Carthage recognize the Jewish people,their religion, band their Father in Heaven. Butthose living bto the west of Tyre and to the east of Carthage recognize neither the Jewish people nor their Father in Heaven. /b, bRav Shimi bar Ḥiyya raised an objection tothe statement of bRavfrom the verse: b“From the rising of the sun until it sets, My name is great among the nations; and in every place offerings are presented to My name, and a pure meal offering;for My name is great among the nations, says the Lord of hosts” (Malachi 1:11). This indicates that God’s name is known across the entire world, even to the west of Tyre and the east of Carthage. Rav bsaid to him: Shimi,is it byouwho is raising such an objection? The verse does not mean that they recognize God and worship him. Rather, it means bthatalthough they worship idols, bthey call Him the God of gods. /b,§ The verse states: “And bin every place offerings are presented to My name,and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it benter your mindto say that it is permitted to sacrifice offerings bin every place?Rather, bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: These are Torah scholars, who engage in Torahstudy bin every place.God says: bI ascribe themcredit bas though they burn and presentofferings bto My name. /b,Furthermore, when the verse states: b“And a pure meal offering,” thisis referring to bone who studies Torah in purity,i.e., one who first bmarries a woman and afterward studies Torah.Since he is married, he is not disturbed by sinful thoughts.,The Gemara cites another verse that praises Torah scholars. b“A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night”(Psalms 134:1). bWhatis the meaning of b“at night,”given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? bRabbi Yoḥa says: These are Torah scholars, who engage in Torahstudy bat night. The verse ascribes themcredit bas though they engage in theTemple bservice. /b,§ The Gemara cites another verse that is interpreted in a similar vein. King Solomon said to Hiram of Tyre: “Behold, I am about to build a house for the name of the Lord my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual shewbread, and for the burnt offerings morning and evening, on the iShabbatot /i, and on the New Moons, and on the Festivals of the Lord our God. bThis is an ordice forever for Israel”(II Chronicles 2:3). Since the Temple was eventually destroyed, what did Solomon mean when he said that it is “an ordice forever”? bRav Giddel saysthat bRav says: Thisis referring to the baltarthat remains bbuiltin Heaven even after the earthly Temple was destroyed, bandthe angel bMichael, the great minister, stands and sacrifices an offering upon it. /b, bAnd Rabbi Yoḥa saysthat there is an alternative explanation of the verse: bThese are Torah scholars, who engage instudying bthe ihalakhotofthe Temple bservice. The verse ascribes themcredit bas though the Temple was built in their daysand they are serving in it.,§ The Gemara cites similar interpretations of verses: bReish Lakish said: Whatis the meaning of that bwhich is written: “This is the law [ itorah /i] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering,and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that banyone who engages in Torahstudy is considered bas though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering. /b, bRava saidan objection to this interpretation: bThisverse states: b“of the burnt offering, of the meal offering.”If the interpretation of Reish Lakish is correct, the verse bshould havewritten: b“Burnt offering and meal offering.” Rather, Rava saysthat the correct interpretation of this verse is: bAnyone who engages in Torahstudy bneed notbring ba burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering. /b, bRabbi Yitzḥak said: Whatis the meaning of that bwhich is written: “This is the law of the sin offering”(Leviticus 6:18), band: “This is the law of the guilt offering”(Leviticus 7:1)? These verses teach that banyone who engages instudying bthe law of the sin offeringis ascribed credit bas though he sacrificed a sin offering, and anyone who engages instudying bthe law of a guilt offeringis ascribed credit bas though he sacrificed a guilt offering. /b, strongMISHNA: /strong bIt is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9), band with regard to a bird burnt offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:17), band with regard to a meal offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is bto say to youthat bone who brings a substantialoffering band one who brings a meageroffering have equal merit, bprovided that he directs his heart toward Heaven. /b, strongGEMARA: /strong bRabbi Zeira said: What is the versefrom which this principle is derived? b“Sweet is the sleep of a laboring man, whether he consumes little or much” /b(Ecclesiastes 5:11).The verse is interpreted as referring to one who brings an offering, and teaches that one who brings a substantial offering and one who brings a meager offering can be equally assured that their offering will be accepted., bRav Adda bar Ahava saidthat the source is bfrom here: “When goods increase, those who consume them increase; and what advantage is there to the owner,except seeing them with his eyes?” (Ecclesiastes 5:10). One who brings a substantial offering, who thereby increases the number of priests who partake of it, does not have more merit than one who brings a meager offering. Rather, the offering that God desires is one where He recognizes, i.e., “seeing them with His eyes,” that its owner has the proper intent.,The Gemara addresses the expression “an aroma pleasing to the Lord” stated in the verses mentioned in the mishna. bIt is taughtin a ibaraitathat bRabbi Shimon ben Azzai says: Come and see what is written in the portion of offerings: Asin these verses, the divine names iEland iElohimare not stated, butonly b“the Lord.”This is bsoas bnot to give a claim to a litigant to argue.Only one name of God is used in conjunction with all the various offerings, to prevent heretics from claiming that different offerings are brought to different gods., bAnd it is stated with regard to a large bulloffering: b“A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9), band with regard to a small birdoffering: b“A fire offering, an aroma pleasingto the Lord” (Leviticus 1:17), band with regard to a meal offering: “A fire offering, an aroma pleasingto the Lord” (Leviticus 1:9). The repetitive language employed concerning all of these different offerings is bto say to youthat bone who brings a substantialoffering band one who brings a meageroffering have equal merit, bprovided that he directs his heart toward Heaven. /b, bAnd lest you saythat God bneedsthese offerings bfor consumption,in which case a larger offering would be preferable to a smaller one, bthe verse states: “If I were hungry, I would not tell you; for the world is Mine, and everything within it”(Psalms 50:12). bAnd it is stated: “For every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine”(Psalms 50:10–11). Similarly, it is stated in the following verse: b“Do I eat the flesh of bulls, or drink the blood of goats?”(Psalms 50:13)., bI did not say to you: Sacrificeofferings to me, bso that you will say: I will do His will,i.e., fulfill His needs, band He will do my will. You are not sacrificing tofulfill bMy will,i.e., My needs, bbut you are sacrificing tofulfill byour will,i.e., your needs, in order to achieve atonement for your sins by observing My mitzvot, bas it is stated:“And when you sacrifice an offering of peace offerings to the Lord, byou shall sacrifice it so that you may be accepted”(Leviticus 19:5)., bAlternatively,the verse: “And when you sacrifice an offering of peace offerings to the Lord, byou shall sacrifice it so that you may be accepted [ ilirtzonkhem /i]”(Leviticus 19:5), can be interpreted differently: bSacrifice willingly [ ilirtzonkhem /i]; sacrifice intentionally. /b,This is bas Shmuel asked Rav Huna: From whereis it derived with regard bto one who acts unawaresin the case bof consecrateditems, i.e., if one slaughtered an offering without intending to perform the act of slaughter at all, but rather appeared like one occupied with other matters, bthatthe offering bis disqualified?Rav Huna said to Shmuel: It is derived from a verse, bas it is stated: “And he shall slaughter the young bullbefore the Lord” (Leviticus 1:5), teaching that the mitzva is not performed properly bunless the slaughter is for the sake of a young bull,i.e., with the knowledge that he is performing an act of slaughter.,Shmuel bsaid toRav Huna: bWe have thisas an established ihalakhaalready, that it is a mitzva to slaughter the offering for the sake of a bull, but bfrom whereis it derived that this requirement is bindispensable?Rav Huna bsaid to himthat the verse states: b“With your will you shall slaughter it”(Leviticus 19:5), i.e., bsacrifice intentionally,in the form of a purposeful action.,...Y

Subjects of this text:

subject	book bibliographic info
abraham, covenant with	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
abraham, trust of	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
abraham and sodom and gomorrah	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 28
adam and eve	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
amos	Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 68
apocalyptic	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7, 116
apocalyptic thinking	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
audience	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
author, liturgical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
babylon	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 116
babylonia	Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 68
barton, john	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 28
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) 39
bible/biblical, interpretation	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
bockmuehl, markus	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 28
book of daniel	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7, 120
book of isaiah/jesajabuch	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 83
book of the twelve	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
canon within the canon	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
care, of god or christ for creation	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
cause	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 120
city/-ies (polis), city of righteousness (polis asedek)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
city/-ies (polis), city of the sun	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
city/-ies (polis)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
congregations, as liturgical participants	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
contract, relation to trust	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
covenant and creation, as socio-legal instrument	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
covenant and creation, relation to pistis	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
damascus	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 39
discourses of divine law, in biblical literature	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 28
divine law, in biblical israel	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 28
doctrines	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
dtrh	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 120
edom	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 116
eliezer	Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 68
exegesis	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
ezekiel	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 116, 118, 120
foreign nations	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
former prophets	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
fortschreibung	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
globalization	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
gog	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 118
grace	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
greek	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
hope	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
house of the sun	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
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) 39
isaiahs prophecy	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
israel, biblical, kingdom 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) 39
israel, israelites	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
jeremiah	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 120
jerusalem	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 116
jesajabuch/book of isaiah	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 83
judah, kingdom/province 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) 39
judah	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 120; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 39
knowledge, of god	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
latter prophets	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
liturgical, author	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
liturgy, byzantine	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
liturgy, jewish	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
love	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
lxx/septuagint/septuaginta	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 83
malachi	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7, 120
masoretic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
meta-narrative	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
military	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
moab	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 39
name/named/unnamed	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
narrative, overarching	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
nations	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
natural law, in the bible	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 28
nehemiah	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 116
nome	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
onias temple, attitudes toward	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
onias temple, history of	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
onias temple, legitimacy	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
onias temple, location	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
onias temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
open texts	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
oracle	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7, 118
origin	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
palestinian rites	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
persian-period/persian period	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7, 116, 120
persian	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
philistia	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 39
polemics/polemical	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
promises of god	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
prophecy/prophetic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
prophetologion	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
psalms	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
qumran	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 83
reading, continuous	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
reading, lectionary	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
reason, as grounding biblical divine law'	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 28
reliability	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
risk, relation to divine-human trust	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
scribe	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 120
selection of readings	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
septuagint/septuaginta/lxx	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 83
septuagint (lxx)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
speech, direct/indirect	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
spirit, relation to pistis	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
supersessionism, surpassed, of covenant and law	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 52
symbols, texts	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
targum	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
textual allusions	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 120
theology of history	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
third isaiah/trito-isaiah	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
toponym	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 334
tora/torah	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
traditions, rabbinic	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
translatio imperii	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
trito-isaiah/third isaiah	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
typology	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
wisdom	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 450
wisdom literature	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 7
yehud	Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 116