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Tiresias: The Ancient Mediterranean Religions Source Database



6288
Hebrew Bible, Isaiah, 59.21


וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר־שַׂמְתִּי בְּפִיךָ לֹא־יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהוָה מֵעַתָּה וְעַד־עוֹלָם׃And as for Me, this is My covenant with them, saith the LORD; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.


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

38 results
1. Hebrew Bible, Deuteronomy, 4.6, 4.9, 6.5, 10.2, 13.1-13.2, 13.4, 18.15, 18.18, 26.17-26.19, 27.9-27.10, 27.12, 27.15-27.26, 28.25, 28.32-28.33, 28.47-28.57, 30.2-30.3 (9th cent. BCE - 3rd cent. BCE)

4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 4.9. רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 10.2. וְאֶכְתֹּב עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן׃ 10.2. אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא אֹתוֹ תַעֲבֹד וּבוֹ תִדְבָּק וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 26.17. אֶת־יְהוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ׃ 26.18. וַיהוָה הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר־לָךְ וְלִשְׁמֹר כָּל־מִצְוֺתָיו׃ 26.19. וּלְתִתְּךָ עֶלְיוֹן עַל כָּל־הַגּוֹיִם אֲשֶׁר עָשָׂה לִתְהִלָּה וּלְשֵׁם וּלְתִפְאָרֶת וְלִהְיֹתְךָ עַם־קָדֹשׁ לַיהוָה אֱלֹהֶיךָ כַּאֲשֶׁר דִּבֵּר׃ 27.9. וַיְדַבֵּר מֹשֶׁה וְהַכֹּהֲנִים הַלְוִיִּם אֶל כָּל־יִשְׂרָאֵל לֵאמֹר הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם לַיהוָה אֱלֹהֶיךָ׃ 27.12. אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת־הָעָם עַל־הַר גְּרִזִים בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן שִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וְיוֹסֵף וּבִנְיָמִן׃ 27.15. אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃ 27.16. אָרוּר מַקְלֶה אָבִיו וְאִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.17. אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.18. אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.19. אָרוּר מַטֶּה מִשְׁפַּט גֵּר־יָתוֹם וְאַלְמָנָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.21. אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.22. אָרוּר שֹׁכֵב עִם־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.23. אָרוּר שֹׁכֵב עִם־חֹתַנְתּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.24. אָרוּר מַכֵּה רֵעֵהוּ בַּסָּתֶר וְאָמַר כָּל־הָעָם אָמֵן׃ 27.25. אָרוּר לֹקֵחַ שֹׁחַד לְהַכּוֹת נֶפֶשׁ דָּם נָקִי וְאָמַר כָּל־הָעָם אָמֵן׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.25. יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.32. בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃ 28.33. פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.47. תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ 28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.49. יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃ 28.51. וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.52. וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 28.53. וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃ 28.54. הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃ 28.55. מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.56. הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃ 28.57. וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 30.2. לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.2. וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’" 4.9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;" 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 10.2. And I will write on the tables the words that were on the first tables which thou didst break, and thou shalt put them in the ark.’" 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 26.17. Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordices, and hearken unto His voice." 26.18. And the LORD hath avouched thee this day to be His own treasure, as He hath promised thee, and that thou shouldest keep all His commandments;" 26.19. and to make thee high above all nations that He hath made, in praise, and in name, and in glory; and that thou mayest be a holy people unto the LORD thy God, as He hath spoken." 27.9. And Moses and the priests the Levites spoke unto all Israel, saying: ‘Keep silence, and hear, O Israel; this day thou art become a people unto the LORD thy God." 27.10. Thou shalt therefore hearken to the voice of the LORD thy God, and do His commandments and His statutes, which I command thee this day.’" 27.12. ’These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin;" 27.15. Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen." 27.16. Cursed be he that dishonoureth his father or his mother. And all the people shall say: Amen." 27.17. Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen." 27.18. Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen." 27.19. Cursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen." 27.20. Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. ." 27.21. Cursed be he that lieth with any manner of beast. And all the people shall say: Amen." 27.22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen." 27.23. Cursed be he that lieth with his mother-in-law. And all the people shall say: Amen." 27.24. Cursed be he that smiteth his neighbour in secret. And all the people shall say: Amen." 27.25. Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say: Amen." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.25. The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth." 28.32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand." 28.33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:" 28.47. because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;" 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee." 28.49. The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;" 28.50. a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young." 28.51. And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish." 28.52. And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee." 28.53. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee." 28.54. The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;" 28.55. so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates." 28.56. The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;" 28.57. and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates." 30.2. and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;" 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee."
2. Hebrew Bible, Exodus, 4.12, 15.18 (9th cent. BCE - 3rd cent. BCE)

4.12. וְעַתָּה לֵךְ וְאָנֹכִי אֶהְיֶה עִם־פִּיךָ וְהוֹרֵיתִיךָ אֲשֶׁר תְּדַבֵּר׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 4.12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.’" 15.18. The LORD shall reign for ever and ever."
3. Hebrew Bible, Joel, 2.28-2.29 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Micah, 3.8 (9th cent. BCE - 3rd cent. BCE)

3.8. וְאוּלָם אָנֹכִי מָלֵאתִי כֹחַ אֶת־רוּחַ יְהוָה וּמִשְׁפָּט וּגְבוּרָה לְהַגִּיד לְיַעֲקֹב פִּשְׁעוֹ וּלְיִשְׂרָאֵל חַטָּאתוֹ׃ 3.8. But I truly am full of power by the spirit of the LORD, and of justice, and of might, to declare unto Jacob his transgression, and to Israel his sin."
5. Hebrew Bible, Numbers, 14.17, 25.4 (9th cent. BCE - 3rd cent. BCE)

14.17. וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃ 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 14.17. And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:" 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’"
6. Hebrew Bible, Psalms, 32.1-32.2 (9th cent. BCE - 3rd cent. BCE)

32.1. רַבִּים מַכְאוֹבִים לָרָשָׁע וְהַבּוֹטֵחַ בַּיהוָה חֶסֶד יְסוֹבְבֶנּוּ׃ 32.1. לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי־פֶּשַׁע כְּסוּי חֲטָאָה׃ 32.1. [A Psalm] of David. Maschil. Happy is he whose transgression is forgiven, whose sin is pardoned."
7. Hebrew Bible, Isaiah, 6.3, 9.11, 11.1, 26.4, 27.9, 42.1, 42.21, 59.4-59.5, 59.19-59.20, 60.2, 61.1 (8th cent. BCE - 5th cent. BCE)

6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 9.11. אֲרָם מִקֶּדֶם וּפְלִשְׁתִּים מֵאָחוֹר וַיֹּאכְלוּ אֶת־יִשְׂרָאֵל בְּכָל־פֶּה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 26.4. בִּטְחוּ בַיהוָה עֲדֵי־עַד כִּי בְּיָהּ יְהוָה צוּר עוֹלָמִים׃ 27.9. לָכֵן בְּזֹאת יְכֻפַּר עֲוֺן־יַעֲקֹב וְזֶה כָּל־פְּרִי הָסִר חַטָּאתוֹ בְּשׂוּמוֹ כָּל־אַבְנֵי מִזְבֵּחַ כְּאַבְנֵי־גִר מְנֻפָּצוֹת לֹא־יָקֻמוּ אֲשֵׁרִים וְחַמָּנִים׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 42.21. יְהוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר׃ 59.4. אֵין־קֹרֵא בְצֶדֶק וְאֵין נִשְׁפָּט בֶּאֱמוּנָה בָּטוֹחַ עַל־תֹּהוּ וְדַבֶּר־שָׁוְא הָרוֹ עָמָל וְהוֹלֵיד אָוֶן׃ 59.19. וְיִירְאוּ מִמַּעֲרָב אֶת־שֵׁם יְהוָה וּמִמִּזְרַח־שֶׁמֶשׁ אֶת־כְּבוֹדוֹ כִּי־יָבוֹא כַנָּהָר צָר רוּחַ יְהוָה נֹסְסָה בוֹ׃ 60.2. לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ 60.2. כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 9.11. The Arameans on the east, and the Philistines on the west; and they devour Israel with open mouth. For all this His anger is not turned away, but His hand is stretched out still." 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 26.4. Trust ye in the LORD for ever, For the LORD is GOD, an everlasting Rock." 27.9. Therefore by this shall the iniquity of Jacob be expiated, And this is all the fruit of taking away his sin: When he maketh all the stones of the altar as chalkstones that are beaten in pieces, So that the Asherim and the sun-images shall rise no more." 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 42.21. The LORD was pleased, for His righteousness’sake, To make the teaching great and glorious." 59.4. None sueth in righteousness, And none pleadeth in truth; They trust in vanity, and speak lies, They conceive mischief, and bring forth iniquity." 59.19. So shall they fear the name of the LORD from the west, And His glory from the rising of the sun; For distress will come in like a flood, Which the breath of the LORD driveth." 59.20. And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the LORD." 60.2. For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;"
8. Hebrew Bible, Jeremiah, 1.9, 30.24, 31.25, 31.34 (8th cent. BCE - 5th cent. BCE)

1.9. וַיִּשְׁלַח יְהוָה אֶת־יָדוֹ וַיַּגַּע עַל־פִּי וַיֹּאמֶר יְהוָה אֵלַי הִנֵּה נָתַתִּי דְבָרַי בְּפִיךָ׃ 30.24. לֹא יָשׁוּב חֲרוֹן אַף־יְהוָה עַד־עֲשֹׂתוֹ וְעַד־הֲקִימוֹ מְזִמּוֹת לִבּוֹ בְּאַחֲרִית הַיָּמִים תִּתְבּוֹנְנוּ בָהּ׃ 31.25. כִּי הִרְוֵיתִי נֶפֶשׁ עֲיֵפָה וְכָל־נֶפֶשׁ דָּאֲבָה מִלֵּאתִי׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 1.9. Then the LORD put forth His hand, and touched my mouth; and the LORD said unto me: Behold, I have put My words in thy mouth;" 30.24. The fierce anger of the LORD shall not return, Until He have executed, and till He have performed The purposes of His heart In the end of days ye shall consider it." 31.25. For I have satiated the weary soul, And every pining soul have I replenished." 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
9. Hebrew Bible, 1 Chronicles, 29.18 (5th cent. BCE - 3rd cent. BCE)

29.18. יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שֳׁמְרָה־זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ׃ 29.18. O LORD, the God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever, even the imagination of the thoughts of the heart of Thy people, and direct their heart unto Thee;"
10. Hebrew Bible, Nehemiah, 9 (5th cent. BCE - 4th cent. BCE)

11. Anon., 1 Enoch, 1.2, 14.8, 17.1-17.2, 17.4, 21.1, 21.7, 22.1, 23.1, 26.1, 32.2-32.3, 33.1, 36.1, 82.1-82.20, 83.1, 85.1, 90.42, 91.1-91.9, 91.18, 93.1-93.2, 94.1, 108.1 (3rd cent. BCE - 2nd cent. BCE)

1.2. living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which i 14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 17.1. And they took and brought me to a place in which those who were there were like flaming fire 17.2. and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were 17.4. a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took 21.1. I answered: 'Because of this fearful place, and because of the spectacle of the pain.' And he said unto me: 'This place is the prison of the angels, and here they will be imprisoned for ever.' 21.7. the time entailed by their sins, are consummated.' And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of 22.1. And thence I went to another place, and he mountain [and] of hard rock. 22.1. water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their 26.1. And I went from thence to the middle of the earth, and I saw a blessed place in which there were 32.2. And thence I went over the summits of all these mountains, far towards the east of the earth, and passed above the Erythraean sea and went far from it, and passed over the angel Zotiel. And I came to the Garden of Righteousness 32.3. I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom. 33.1. And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other. And to the east of those beasts I saw the ends of the earth whereon the heaven 36.1. And from thence I went to the south to the ends of the earth, and saw there three open portal 82.1. And now, my son Methuselah, all these things I am recounting to thee and writing down for thee! and I have revealed to thee everything, and given thee books concerning all these: so preserve, my son Methuselah, the books from thy father's hand, and (see) that thou deliver them to the generations of the world. 82.1. And these are the names of those who lead them, who watch that they enter at their times, in their orders, in their seasons, in their months, in their periods of dominion, and in their positions. Their four leaders who divide the four parts of the year enter first; and after them the twelve leaders of the orders who divide the months; and for the three hundred and sixty (days) there are heads over thousands who divide the days; and for the four intercalary days there are the leaders which sunder 82.2. I have given Wisdom to thee and to thy children, [And thy children that shall be to thee], That they may give it to their children for generations, This wisdom (namely) that passeth their thought. 82.2. in the fields, and the winepress: these things take place in the days of his dominion. These are the names, and the orders, and the leaders of those heads of thousands: Gida'ljal, Ke'el, and He'el, and the name of the head of a thousand which is added to them, Asfa'el: and the days of his dominion are at an end.Section IV. Chapters LXXXIII-XC. The Dream-Visions. 82.3. And those who understand it shall not sleep, But shall listen with the ear that they may learn this wisdom, And it shall please those that eat thereof better than good food. 82.4. Blessed are all the righteous, blessed are all those who walk In the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which 82.5. lead them and enter with them four days. Owing to them men shall be at fault and not reckon them in the whole reckoning of the year: yea, men shall be at fault, and not recognize them 82.6. accurately. For they belong to the reckoning of the year and are truly recorded (thereon) for ever, one in the first portal and one in the third, and one in the fourth and one in the sixth, and the year is completed in three hundred and sixty-four days. 82.7. And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the 82.8. Lord of the whole creation of the world hath subjected the host of heaven. And he has power over night and day in the heaven to cause the light to give light to men -sun, moon, and stars 82.9. and all the powers of the heaven which revolve in their circular chariots. And these are the orders of the stars, which set in their places, and in their seasons and festivals and months. 82.12. the four parts of the year. And these heads over thousands are intercalated between 82.13. leader and leader, each behind a station, but their leaders make the division. And these are the names of the leaders who divide the four parts of the year which are ordained: Milki'el, Hel'emmelek, and Mel'ejal 82.14. and Narel. And the names of those who lead them: Adnar'el, and Ijasusa'el, and 'Elome'el- these three follow the leaders of the orders, and there is one that follows the three leaders of the orders which follow those leaders of stations that divide the four parts of the year. In the beginning of the year Melkejal rises first and rules, who is named Tam'aini and sun, and 82.16. all the days of his dominion whilst he bears rule are ninety-one days. And these are the signs of the days which are to be seen on earth in the days of his dominion: sweat, and heat, and calms; and all the trees bear fruit, and leaves are produced on all the trees, and the harvest of wheat, and the rose-flowers, and all the flowers which come forth in the field, but the trees of the winter season become withered. And these are the names of the leaders which are under them: Berka'el, Zelebs'el, and another who is added a head of a thousand, called Hilujaseph: and the days of the dominion of this (leader) are at an end. 82.18. The next leader after him is Hel'emmelek, whom one names the shining sun, and all the day 82.19. of his light are ninety-one days. And these are the signs of (his) days on the earth: glowing heat and dryness, and the trees ripen their fruits and produce all their fruits ripe and ready, and the sheep pair and become pregt, and all the fruits of the earth are gathered in, and everything that i 83.1. And now, my son Methuselah, I will show thee all my visions which I have seen, recounting 83.1. destruction. After that I arose and prayed and implored and besought, and wrote down my prayer for the generations of the world, and I will show everything to thee, my son Methuselah. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything as He had known it in the beginning, then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, and he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him. 90.42. be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI. 91.1. And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.' 91.1. And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them. 91.2. And there upon Methuselah went and summoned to him all his brothers and assembled his relatives. 91.3. And he spake unto all the children of righteousness and said: 91.4. Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion. 91.5. For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed. 91.6. And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree. 91.7. And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth. 91.8. In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven. 91.9. And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever. 91.18. And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass. 93.1. And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 108.1. Another book which Enoch wrote for his son Methuselah and for those who will come after him 108.1. found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame
12. Dead Sea Scrolls, Damascus Covenant, 2.5, 20.17 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.5, 20.17 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, 1Qha, 6.24, 10.9 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, 4Q266, 5 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, Community Rule, 1.1-1.3, 10.20 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Dd (Olim Df), 2, 1 (2nd cent. BCE - 1st cent. CE)

18. Septuagint, 2 Maccabees, 2.6 (2nd cent. BCE - 2nd cent. BCE)

2.6. Some of those who followed him came up to mark the way, but could not find it.'
19. New Testament, 1 John, 1.9, 2.12, 3.9-3.10, 5.1-5.2 (1st cent. CE - 1st cent. CE)

1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 5.1. Whoever believes that Jesus is the Christ is born of God. Whoever loves the father also loves the child who is born of him. 5.2. By this we know that we love the children of God, when we love God and keep his commandments.
20. New Testament, 1 Corinthians, 11.25, 15.3, 15.17, 15.56 (1st cent. CE - 1st cent. CE)

11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.17. If Christ has not been raised, your faithis vain; you are still in your sins. 15.56. The sting of death is sin, and the power of sin is the law.
21. New Testament, 1 Thessalonians, 1.10, 2.16 (1st cent. CE - 1st cent. CE)

1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
22. New Testament, 1 Timothy, 2.4-2.5, 4.10 (1st cent. CE - 1st cent. CE)

2.4. who desires all people to be saved and come to full knowledge of the truth. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe.
23. New Testament, 2 Corinthians, 1.10, 5.21, 11.7 (1st cent. CE - 1st cent. CE)

24. New Testament, 2 Thessalonians, 2.3 (1st cent. CE - 1st cent. CE)

2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction
25. New Testament, Acts, 2.16-2.21, 2.38, 5.31, 10.43, 13.38, 26.18 (1st cent. CE - 2nd cent. CE)

2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.'
26. New Testament, Apocalypse, 1.1, 1.19, 4.1, 22.6 (1st cent. CE - 1st cent. CE)

1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John 1.19. Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter; 4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this. 22.6. He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon.
27. New Testament, Colossians, 1.13-1.14 (1st cent. CE - 1st cent. CE)

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.14. in whom we have our redemption through his blood, the forgiveness of our sins;
28. New Testament, Ephesians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world.
29. New Testament, Galatians, 1.4, 2.17, 3.22, 3.26-3.27, 4.5-4.7 (1st cent. CE - 1st cent. CE)

1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ.
30. New Testament, Romans, 3.15, 3.17, 3.25, 4.7, 5.14, 6.2, 7.5, 8.15, 9.1-9.4, 10.3, 10.9-10.10, 10.17, 11.4, 11.26-11.27 (1st cent. CE - 1st cent. CE)

3.15. Their feet are swift to shed blood. 3.17. The way of peace, they haven't known. 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 4.7. Blessed are they whose iniquities are forgiven, Whose sins are covered. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 6.2. May it never be! We who died to sin, how could we live in it any longer? 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.17. So faith comes by hearing, and hearing by the word of God. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins.
31. New Testament, John, 1.12-1.13, 3.1-3.21, 6.63, 14.10, 17.8 (1st cent. CE - 1st cent. CE)

1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me.
32. New Testament, Luke, 1.77, 3.3, 10.37, 15.20, 24.47 (1st cent. CE - 1st cent. CE)

1.77. To give knowledge of salvation to his people by the remission of their sins 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
33. New Testament, Mark, 10.1 (1st cent. CE - 1st cent. CE)

10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them.
34. New Testament, Matthew, 6.13, 27.43 (1st cent. CE - 1st cent. CE)

6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'
35. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)

111a. (ירמיהו כז, כב) בבלה יובאו ושמה יהיו עד יום פקדי אותם נאם ה' ורבי זירא ההוא בכלי שרת כתיב,ורב יהודה כתיב קרא אחרינא (שיר השירים ב, ז) השבעתי אתכם בנות ירושלים בצבאות או באילות השדה וגו',ורבי זירא ההוא שלא יעלו ישראל בחומה ורב יהודה השבעתי אחרינא כתיב ורבי זירא,ההוא מיבעי ליה לכדרבי יוסי ברבי חנינא דאמר ג' שבועות הללו למה אחת שלא יעלו ישראל בחומה ואחת שהשביע הקדוש ברוך הוא את ישראל שלא ימרדו באומות העולם ואחת שהשביע הקדוש ברוך הוא את העובדי כוכבים שלא ישתעבדו בהן בישראל יותר מדאי,ורב יהודה (שיר השירים ב, ז) אם תעירו ואם תעוררו כתיב ורבי זירא,מיבעי ליה לכדרבי לוי דאמר שש שבועות הללו למה תלתא הני דאמרן אינך שלא יגלו את הקץ ושלא ירחקו את הקץ ושלא יגלו הסוד לעובדי כוכבים,(שיר השירים ב, ז) בצבאות או באילות השדה אמר רבי אלעזר אמר להם הקב"ה לישראל אם אתם מקיימין את השבועה מוטב ואם לאו אני מתיר את בשרכם כצבאות וכאילות השדה,אמר רבי אלעזר כל הדר בארץ ישראל שרוי בלא עון שנאמר (ישעיהו לג, כד) ובל יאמר שכן חליתי העם היושב בה נשוא עון א"ל רבא לרב אשי אנן בסובלי חלאים מתנינן לה,אמר רב ענן כל הקבור בארץ ישראל כאילו קבור תחת המזבח כתיב הכא (שמות כ, כד) מזבח אדמה תעשה לי וכתיב התם (דברים לב, מג) וכפר אדמתו עמו,עולא הוה רגיל דהוה סליק לארץ ישראל נח נפשיה בחוץ לארץ אתו אמרו ליה לרבי אלעזר אמר אנת עולא (עמוס ז, יז) על אדמה טמאה תמות אמרו לו ארונו בא אמר להם אינו דומה קולטתו מחיים לקולטתו לאחר מיתה,ההוא גברא דנפלה ליה יבמה בי חוזאה אתא לקמיה דר' חנינא א"ל מהו למיחת וליבמה,א"ל אחיו נשא כותית ומת ברוך המקום שהרגו והוא ירד אחריו,אמר רב יהודה אמר שמואל כשם שאסור לצאת מארץ ישראל לבבל כך אסור לצאת מבבל לשאר ארצות רבה ורב יוסף דאמרי תרוייהו אפילו מפומבדיתא לבי כובי ההוא דנפק מפומבדיתא לבי כובי שמתיה רב יוסף ההוא דנפק מפומבדיתא לאסתוניא שכיב אמר אביי אי בעי האי צורבא מרבנן הוה חיי,רבה ורב יוסף דאמרי תרוייהו כשרין שבבבל א"י קולטתן כשרין שבשאר ארצות בבל קולטתן למאי אילימא ליוחסין והאמר מר כל הארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל אלא לענין קבורה,אמר רב יהודה כל הדר בבבל כאילו דר בארץ ישראל שנאמר (זכריה ב, יא) הוי ציון המלטי יושבת בת בבל אמר אביי נקטינן בבל לא חזיא חבלי דמשיח תרגמה אהוצל דבנימין וקרו ליה קרנא דשיזבתא,א"ר אלעזר מתים שבחוץ לארץ אינם חיים שנאמר (יחזקאל כו, כ) ונתתי צבי בארץ חיים ארץ שצביוני בה מתיה חיים שאין צביוני בה אין מתיה חיים,מתיב ר' אבא בר ממל (ישעיהו כו, יט) יחיו מתיך נבלתי יקומון מאי לאו יחיו מתיך מתים שבא"י נבלתי יקומון מתים שבחוץ לארץ ומאי ונתתי צבי בארץ חיים אנבוכד נצר הוא דכתיב דאמר רחמנא מייתינא עלייהו מלכא דקליל כי טביא,א"ל רבי מקרא אחר אני דורש (ישעיהו מב, ה) נותן נשמה לעם עליה ורוח להולכים בה ואלא הכתיב נבלתי יקומון ההוא בנפלים הוא דכתיב,ורבי אבא בר ממל האי נותן נשמה לעם עליה מאי עביד ליה מיבעי ליה לכדרבי אבהו דאמר ר' אבהו אפילו שפחה כנענית שבא"י מובטח לה שהיא בת העולם הבא כתיב הכא לעם עליה וכתיב התם (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור,ורוח להולכים בה א"ר ירמיה בר אבא א"ר יוחנן כל המהלך ארבע אמות בארץ ישראל מובטח לו שהוא בן העולם הבא,ולר' אלעזר צדיקים שבחוץ לארץ אינם חיים אמר רבי אילעא ע"י גלגול מתקיף לה ר' אבא סלא רבא גלגול לצדיקים צער הוא אמר אביי מחילות נעשות להם בקרקע,(בראשית מז, ל) ונשאתני ממצרים וקברתני בקבורתם אמר קרנא דברים בגו יודע היה יעקב אבינו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את בניו שמא לא יזכה למחילות,כיוצא בדבר אתה אומר (בראשית נ, כה) וישבע יוסף את בני ישראל וגו' א"ר חנינא דברים בגו יודע היה יוסף בעצמו שצדיק גמור היה ואם מתים שבחוצה לארץ חיים למה הטריח את אחיו ארבע מאות פרסה שמא לא יזכה למחילות,שלחו ליה אחוהי לרבה יודע היה יעקב שצדיק גמור היה וכו' אילפא מוסיף בה דברים מעשה באחד שהיה מצטער על אשה אחת וביקש לירד כיון ששמע כזאת גלגל בעצמו עד יום מותו,אף על פי שחכם גדול אתה אינו דומה לומד מעצמו ללומד מרבו וא"ת אין לך רב יש לך רב ומנו רבי יוחנן,ואם אין אתה עולה הזהר בשלשה דברים אל תרבה בישיבה שישיבה קשה לתחתוניות ואל תרבה בעמידה שעמידה קשה ללב ואל תרבה בהליכה שהליכה קשה לעינים אלא שליש בישיבה שליש בעמידה שליש בהילוך,כל ישיבה שאין עמה סמיכה עמידה נוחה הימנה עמידה ס"ד והאמרת עמידה קשה ללב אלא ישיבה 111a. b“They shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lord”(Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: bAndhow does bRabbi Zeirainterpret that verse? The Gemara answers that Rabbi Zeira maintains that bthatverse bis written aboutthe Temple bservice vessels,and it does not refer to the Jewish people, as the previous verse states: “Thus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lord” (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael.,The Gemara asks: bAndhow does bRav Yehudarespond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that banother verse is written: “I adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field,that you not awaken or stir up love, until it please” (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption., bAnd Rabbi Zeiramaintains that the oath mentioned in bthatverse means bthat the Jews should not ascendto Eretz Yisrael bas a wall,i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: bAndwhat does bRav Yehudareply to this? The Gemara answers that this command is derived from banotherverse in which b“I adjure you”(Song of Songs 3:5) is bwritten /b. The Gemara asks: bAndhow does bRabbi Zeiraexplain the repetition of this oath in these verses?,The Gemara explains: bThatverse bis necessary for thatwhich was taught by bRabbi Yosei, son of Rabbi Ḥanina, who said: Whyare bthese three oaths(Song of Songs 2:7, 3:5, 8:4) needed? bOne,so bthat the Jews should not ascendto Eretz Yisrael bas a wall,but little by little. bAndanother bone, that the Holy One, Blessed be He, adjured the Jews that they should not rebel againstthe rule of bthe nations of the world. Andthe last boneis bthat the Holy One, Blessed be He, adjured the nationsof the world bthat they should not subjugate the Jews excessively. /b, bAndhow does bRav Yehudarespond? It is bwritten: “That you not awaken or stir uplove” (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: bAndhow does bRabbi Zeiraexplain the extra emphasis of this phrase?,The Gemara explains: bHe needsthis phrase bfor thatwhich was taught by bRabbi Levi, who said: These six oaths,i.e., the aforementioned three verses containing oaths, each of which contains the phrase “That you not awaken or stir up,” bwhyare they necessary? bThree are those that we saidand explained above. bThe otherthree oaths are as follows: bThatthose who know bshould not reveal the endof days; band that they should not distance the endof days by saying that it is still distant; band that they should not reveal the secretof the Jews bto the nations. /b,§ The Gemara discusses a phrase in the verse cited above. “I adjure you, O daughters of Jerusalem, bby the gazelles and by the hinds of the field”(Song of Songs 2:7). bRabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your fleshand all will devour you blike the gazelles and like the hinds of the field. /b, bRabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: “And the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquity”(Isaiah 33:24). bRava said to Rav Ashi: We learned thispromise bwith regard to those who suffer from sickness.The phrase “I am sick” indicates that they are the ones who are forgiven their sins., bRav A said: Anyone who is buried in Eretz Yisraelis considered bas thoughhe is bburied beneath the altar. It is stated here: “An altar of earth [ iadama /i] you shall make for Me”(Exodus 20:21), band it is stated there:“For He does avenge the blood of His servants, and renders vengeance to His adversaries, band atones for the land of [ iadmato /i] His people”(Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple.,§ The Gemara relates: bUlla was accustomed to ascend to Eretz Yisraelfrom time to time. However, bhe died outsideof bEretzYisrael. bThey came and said to Rabbi Elazarthat Ulla had passed away. bHe said:Woe for byou Ulla,as through you a verse was fulfilled: b“You shall die in an unclean land”(Amos 7:17). bThey said to him: But his coffin is comingfor burial in Eretz Yisrael. bHe said to them:Even so, bone who was absorbedby the soil of Eretz Yisrael bwhilehe was yet balive is not similar to one who was absorbedonly bafter death. /b,The Gemara relates with regard to ba certain manfrom Eretz Yisrael bthat a iyevama /i,i.e., a woman whose childless husband died and left a surviving brother, bhappenedbefore him, the surviving brother, for levirate marriage. This iyevamawas living in the district of bBei Ḥoza’a,far away in southeast Babylonia. The man bcame before Rabbi Ḥaninaand bsaid to him: What isthe ihalakhaas to whether I may bdescendto Babylonia bto enter into levirate marriagewith this woman?,Rabbi Ḥanina bsaid to him: His brother married a Samaritan woman [ ikutit /i] and died.Rabbi Ḥanina described the man’s late brother in these terms because he had left Eretz Yisrael to marry, and for the same reason he called his wife a Samaritan. bBlessed be the Omnipresent who killed him. Andyet the brother wishes btofollow in his footsteps and bdescend after him?Better that he stay in Eretz Yisrael.,§ bRav Yehuda saidthat bShmuel said: Just as it is prohibited to leave Eretz Yisraeland go bto Babylonia, so too, is it prohibited to leave Babylonia forany of bthe other lands. Rabba and Rav Yosef both say: Evento go bfrom Pumbedita to Bei Kuvei,which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: bA certainman bleft Pumbedita tolive in bBei Kuvei,and bRav Yosef excommunicated him. A certainman bleft Pumbedita tolive in bAstonia,which also lay beyond the borders of Babylonia proper, and he bdied. Abaye said: Had this Torah scholar wanted, he wouldstill bbe alive,as he could have stayed in Babylonia., bRabba and Rav Yosef both say:With regard to bthe worthy of Babylonia, Eretz Yisrael absorbs them;with regard to bthe worthy of other lands, Babylonia absorbs them.The Gemara asks: With regard bto whatmatter did they issue this statement? bIf we saythat they were referring btomatters of blineage, didn’t the Master say:Lineage of residents of ball landsare bmuddledcompared btothat of bEretz Yisrael, andlineage of residents of bEretz Yisrael is muddledcompared btothat of bBabylonia.This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. bRather,they taught this with regard bto matters of burial,i.e., the worthy of Babylonia are buried in Eretz Yisrael., bRav Yehuda said:With regard to banyone who resides in Babylon,it is bas though he is residing in Eretz Yisrael, as it is stated: “Ho Zion, escape, you who dwells with the daughter of Babylon”(Zechariah 2:11). This verse equates the two countries. bAbaye said: We have a traditionthat bBabylonia will not see the pangs of the Messiah,i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye binterpretedthis statement in reference btothe city of bHutzal deVinyaminin Babylonia, bandas a result people bcall it Karna deShizavta,Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.,§ bRabbi Elazar said: The dead ofthe lands boutsideof bEretzYisrael will bnotcome baliveand be resurrected in the future, bas it is stated: “And I will set glory [ itzvi /i] in the land of the living”(Ezekiel 26:20). This teaches that with regard to ba land which contains My desire [ itzivyoni /i], its deadwill come balive;however, with regard to a land bwhich does not contain My desire,i.e., outside of Eretz Yisrael, bits deadwill bnotcome balive. /b, bRabbi Abba bar Memel raised an objectionfrom a different verse: b“Your dead shall live; my dead bodies shall arise”(Isaiah 26:19). bWhat, is it notthe case that the phrase b“Your dead shall live”is referring to bthe dead of Eretz Yisrael,whereas the subsequent phrase b“My dead bodies shall arise”is referring to bthe dead ofthe lands boutsideof bEretzYisrael? bAndif so, bwhatis the meaning of the verse b“And I will set glory [ itzvi /i] in the land of the living”?This verse bis writtenwith regard bto Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [ itzvi /i]. /b,Rabbi Elazar bsaid toRabbi Abba bar Memel: bMy teacher, I teachit from ba different verse,as it is stated: b“He gives breath to the people upon it, and spirit to they who walk there”(Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: bBut isn’t it written: “My dead bodies shall arise”?How do you interpret this verse? Rabbi Elazar replied: bThatverse is not referring to those living outside Eretz Yisrael; rather, bit is writtenwith regard to bstillborns,as they too will merit resurrection.,The Gemara asks: bAnd what does Rabbi Abba bar Memel do with thisverse b“He gives breath to the people upon it”?The Gemara answers: bHe requiresthat verse bfor thatwhich was taught by bRabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assureda place in bthe World-to-Come. It is written here: “To the people [ ila’am /i] upon it,” and it is written there: “Abide you here with [ iim /i] the donkey”(Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: bA people [ iam /i] that is similar to a donkey,from which it may be inferred that even the members of this people merit a share in the world to come.,With regard to the aforementioned verse b“And spirit to they who walk there”(Isaiah 42:5), bRabbi Yirmeya bar Abba saidthat bRabbi Yoḥa said: Anyone who walks four cubits in Eretz Yisrael is assured ofa place in bthe World-to-Come. /b,The Gemara asks: bAnd according tothe opinion of bRabbi Elazar,will bthe righteous outsideof bEretzYisrael bnotcome baliveat the time of the resurrection of the dead? bRabbi Ile’a said:They will be resurrected bby means of rolling,i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. bRabbi Abba Salla Rava strongly objects to this: Rolling isan ordeal that entails bsuffering for the righteous. Abaye said: Tunnels are prepared for them in the ground,through which they pass to Eretz Yisrael.,§ The verse states that Jacob commanded Joseph: b“You shall carry me out of Egypt and bury me in their burying-place”(Genesis 47:30). bKarna said:There are binner mattershere, i.e., a secret meaning: bOur Patriarch Jacob knew that he was completely righteous, and if the dead ofthe lands boutsideof bEretzYisrael come balive, why did he trouble his sonsto bring him to Eretz Yisrael? The reason is that he was concerned blest he not merit the tunnels. /b, bOn a similar note, you say: “And Joseph took an oath of the children of Israel,saying: God will surely remember you, and you shall carry up my bones from here” (Genesis 50:25). bRabbi Ḥanina said:There are binner mattershere. bJoseph knew concerning himself that he was completely righteous, and if the dead ofthe lands boutsideof bEretzYisrael come balive, why did he trouble his brothersto carry his coffin bfour hundreds parasangsto Eretz Yisrael? The reason is that he was concerned blest he not merit the tunnels. /b,§ bRabba’s brothers sent hima letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that bJacob knew that he was completely righteous,as detailed above. They continued by writing that bIlfa adds matters tothis statement: bAn incidentoccurred binvolving one who was sufferingthrough his love bfor a certain womanhe desired to marry, band he sought to descendfrom Eretz Yisrael. bWhen he heard thisidea concerning the tremendous significance of living in Eretz Yisrael, bhe sufferedwithout leaving the country buntil the day he died. /b,Rabba’s brothers further wrote in their letter: bAnd although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher,and therefore you should come to Eretz Yisrael. bAnd if you saythat byou do not have a teacherin Eretz Yisrael, in fact byou do have a teacher. And who is he?He is bRabbi Yoḥa. /b, bAnd if you do not ascendto Eretz Yisrael, bbe careful in three matters: Do not sit excessively, as sitting is harmful with regard to hemorrhoids; do not stand excessively, as standing is harmful with regard to hearttrouble; band do not walk excessively, as walking is harmful with regard to eyeproblems. bRather,divide your time: bOne-third for sitting, one-third for standing, and one-third for walking. /b,Rabba’s brothers offered him more advice in their letter: With regard to bany sitting that is without support,i.e., an object on which to lean, bstanding is more comfortable than thatposition. The Gemara asks: Can it benter your mindthat bstandingis better than sitting? bDidn’t you say that standing is harmful with regard to hearttrouble? bRather,with regard to bsitting /b
36. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

118b. נחלת יעקב אביך וגו' לא כאברהם שכתוב בו (בראשית יג, יז) קום התהלך בארץ לארכה וגו' ולא כיצחק שכתוב בו (בראשית כו, ג) כי לך ולזרעך אתן את כל הארצות האל אלא כיעקב שכתוב בו (בראשית כח, יד) ופרצת ימה וקדמה וצפונה ונגבה,ר"נ בר יצחק אמר ניצול משעבוד גליות כתיב הכא והרכבתיך על במתי ארץ וכתיב התם (דברים לג, כט) ואתה על במותימו תדרוך אמר רב יהודה אמר רב כל המענג את השבת נותנין לו משאלות לבו שנאמר (תהלים לז, ד) והתענג על ה' ויתן לך משאלות לבך עונג זה איני יודע מהו כשהוא אומר וקראת לשבת עונג הוי אומר זה עונג שבת במה מענגו רב יהודה בריה דרב שמואל בר שילת משמי' דרב אמר בתבשיל של תרדין ודגים גדולים וראשי שומין רב חייא בר אשי אמר רב אפי' דבר מועט ולכבוד שבת עשאו הרי זה עונג מאי היא א"ר פפא כסא דהרסנא,אמר ר' חייא בר אבא א"ר יוחנן כל המשמר שבת כהלכתו אפי' עובד ע"ז [כדור] אנוש מוחלין לו שנאמר (ישעיהו נו, ב) אשרי אנוש יעשה זאת וגו' מחללו אל תקרי מחללו אלא מחול לו,אמר רב יהודה אמר רב אלמלי שמרו ישראל שבת ראשונה לא שלטה בהן אומה ולשון שנאמר (שמות טז, כז) ויהי ביום השביעי יצאו מן העם ללקוט וכתיב בתריה ויבא עמלק אמר רבי יוחנן משום רבי שמעון בן יוחי אלמלי משמרין ישראל שתי שבתות כהלכתן מיד נגאלים שנא' (ישעיהו נו, ד) כה אמר ה' לסריסים אשר ישמרו את שבתותי וכתיב בתריה והביאותים אל הר קדשי וגו',אמר ר' יוסי יהא חלקי מאוכלי שלש סעודות בשבת א"ר יוסי יהא חלקי מגומרי הלל בכל יום איני והאמר מר הקורא הלל בכל יום הרי זה מחרף ומגדף כי קאמרינן בפסוקי דזמרא,א"ר יוסי יהא חלקי ממתפללים עם דמדומי חמה א"ר חייא בר אבא א"ר יוחנן מצוה להתפלל עם דמדומי חמה א"ר זירא מאי קרא (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים,וא"ר יוסי יהא חלקי ממתי בחולי מעיים דאמר מר רובן של צדיקים מתים בחולי מעיים וא"ר יוסי יהא חלקי ממתי בדרך מצוה וא"ר יוסי יהא חלקי ממכניסי שבת בטבריא וממוציאי שבת בצפורי וא"ר יוסי יהא חלקי ממושיבי בהמ"ד ולא ממעמידי בהמ"ד,וא"ר יוסי יהא חלקי מגבאי צדקה ולא ממחלקי צדקה וא"ר יוסי יהא חלקי ממי שחושדין אותו ואין בו אמר רב פפא לדידי חשדן ולא הוה בי,א"ר יוסי חמש בעילות בעלתי ונטעתי חמשה ארזים בישראל ומאן אינון ר' ישמעאל ברבי יוסי ור' אלעזר בר"י ור' חלפתא בר"י ור' אבטילס בר"י ורבי מנחם בר' יוסי והאיכא ורדימס היינו ורדימס היינו מנחם ואמאי קרי ליה ורדימס שפניו דומין לורד למימרא דרבי יוסי מצות עונה לא קיים אלא אימא חמש בעילות בעלתי ושניתי,אמר רבי יוסי מימי לא קריתי לאשתי אשתי ולשורי שורי אלא לאשתי ביתי ולשורי שדי,אמר ר' יוסי מימי לא נסתכלתי במילה שלי איני והאמרו ליה לרבי מאי טעמא קראו לך רבינו הקדוש אמר להו מימי לא נסתכלתי במילה שלי ברבי מילתא אחריתי הוה ביה שלא הכניס ידו תחת אבנטו וא"ר יוסי מימי לא ראו קורות ביתי אימרי חלוקי,וא"ר יוסי מימי לא עברתי על דברי חברי יודע אני בעצמי שאיני כהן אם אומרים לי חבירי עלה לדוכן אני עולה וא"ר יוסי מימי לא אמרתי דבר וחזרתי לאחורי,אמר רב נחמן) תיתי לי דקיימית ג' סעודות בשבת אמר רב יהודה תיתי לי דקיימית עיון תפלה אמר רב הונא בריה דרב יהושע תיתי לי דלא סגינא ד' אמות בגילוי הראש אמר רב ששת תיתי לי דקיימית מצות תפילין ואמר ר"נ תיתי לי דקיימית מצות ציצית,אמר ליה רב יוסף לרב יוסף בריה דרבה אבוך במאי זהיר טפי אמר ליה בציצית יומא חד הוה קא סליק בדרגא איפסיק ליה חוטא ולא נחית ואתא כמה דלא רמיה ואמר אביי תיתי לי דכי חזינא צורבא מרבנן דשלים מסכתיה 118b. bon the inheritance of Jacob your father,as the mouth of God has spoken” (Isaiah 58:13–14). The reward for delighting in Shabbat is specifically the portion of Jacob. bNot that of Abraham, about whom it is written, “Rise, walk through the land through its lengthand its width because I have given it to you” (Genesis 13:17), i.e., only this land alone in its borders. bAnd not that of Isaac, about whom it is written,“Dwell in this land and I will be with you and I will bless you bbecause I will give all of these lands to you and your offspring”(Genesis 26:3), meaning these lands and no others. bRather, that of Jacob, about whom it is written,“And your offspring will be like the dust of the earth, band you will spread out to the west and to the east and to the north and to the south,and all of the families of the land will be blessed through you and your offspring” (Genesis 28:14). There are no boundaries for Jacob’s portion., bRav Naḥman bar Yitzḥak said:One who delights in Shabbat bis rescued from the oppression of exile.He derives it by means of a verbal analogy. bIt is written here,with regard to Shabbat: b“And I will cause you to ride on the heights [ ibamotei /i] of the world”(Isaiah 58:14), band it is written there:“You are fortunate Israel, who is like you? A nation redeemed by God, the shield that aids you and the sword of your triumph. Your enemies will try to defeat you band you will trample their high places [ ibamoteimo /i]”(Deuteronomy 33:29). bRav Yehuda saidthat bRav said:With regard to banyone who delights in the Shabbat,God bgrants him his heart’s desires,as bit is stated: “And you shall delight in God and He will grant you your heart’s desires”(Psalms 37:4). bThis delightin God, which is mentioned in the verse, bI do not know what it is. When it says: “And you shall call the Shabbat delight,”one bmust say: It is the delight of Shabbat.The Gemara asks: bWith what does one delightin the day of Shabbat? bRav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: With a dish of beets, and large fish, and heads of garlic. Rav Ḥiyya bar Ashisaid that bRav said: Evenwith regard to ba small item and one prepared it in deference to Shabbat, it isa bdelight.The Gemara asks: bWhat isthe small item mentioned? bRav Pappa said: Small fried fish. /b, bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:With regard to banyone who observes Shabbat in accordance with its ihalakhot /i, evenif he bworships idolatry asin bthe generation of Enosh,God bforgives himhis sins, bas it is stated: “Fortunate is the man [enosh] who does thisand the person who holds strong to it, one who guards the Shabbat bfrom desecrating it [ imeḥallelo /i],and guards his hand from doing any evil” (Isaiah 56:2). bDo not readit as: bFrom desecrating it [ imeḥallelo /i], but rather: He is forgiven [ imaḥul lo /i].With regard to the generation of Enosh it is written: “And to Seth, to him also there was born a son; and he called his name Enosh. Then they began [ ihuḥal /i] to call upon the Name of God” (Genesis 4:26), meaning to desecrate [ ileḥallel /i] His name., bRav Yehuda saidthat bRav said: Had the Jewish peopleproperly bobservedthe bfirst Shabbatthat was commanded them, bno nation or tongue would haveever bruled them, as it is stated: “And it happened on the seventh day, some people went out from the nation to collectand they did not find” (Exodus 16:27). bAnd it is written afterthey went out to collect manna: b“And Amalek cameand fought with Israel in Refidim” (Exodus 17:8). bRabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: If only the Jewish people would keep two iShabbatotin accordance with their ihalakhot /i,they would be bimmediately redeemed,as bit is stated: “So said God to the eunuchs who will keep My Shabbatot”(Isaiah 56:4), band it is written afterthat: b“And I will bring them to My holy mountainand will let them rejoice in My house of prayer” (Isaiah 56:7)., bRabbi Yosei said: May my portion be among those who eat three meals on Shabbat.Apropos this statement of Rabbi Yosei, the Gemara cites additional declarations. bRabbi Yosei said: May my portion be among those who complete hallel every day.The Gemara is surprised at this: bIs that so? Didn’t the Master say: One who reads ihallelevery day istantamount to bone who curses and blasphemesGod. He displays contempt for ihallelby not reserving it for days on which miracles occurred. The Gemara answers: bWhen we saythis statement of Rabbi Yosei, we are referring to bthe verses of praise [ ipesukei dezimra /i],recited during the morning service, not to ihallel(Psalms 113–118) recited on special days.,And furthermore, bRabbi Yosei said: May my portion be among those who praythe morning and afternoon prayers bwith the reddening of the sun,i.e., the morning prayer at sunrise and the afternoon prayer adjacent to nightfall. bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: It is a mitzva to pray with the reddening of the sun. Rabbi Zeira said: What versealludes to this? b“They will fear You with the sun and before the moon, generation upon generation”(Psalms 72:5). Fear of God, prayer, should be with the sun and before the moon., bAnd Rabbi Yosei said: May my portion be among those who die from intestinal disease, as the Master said: Most righteous people die of intestinal disease.It is a very harsh disease through which the sins of righteous people are cleansed before their death and also, as a result, they die with a clean body. bAnd Rabbi Yosei said: May my portion be among those who die on the path toperform ba mitzva. And Rabbi Yosei said: May my portion be among those who accept Shabbat in Tiberias,which is in a valley where day turns to evening earlier, band among those who see Shabbat out in Tzippori,which is located on a mountain top where the sun is visible for longer, and Shabbat ends later. bAnd Rabbi Yosei said: May my portion be among those who seatothers bin the study hall,i.e., who cause others to come sit and study, band not among those who causeothers bto stand in the study hall,i.e., who announce that it is time to leave the study hall and go to eat., bAnd Rabbi Yosei said: May my portion be among the collectors of charity and not the distributors of charity.One who collects charity collects fixed amounts, whereas distributors may inadvertently fail to give the poor person enough to cover his needs. bAnd Rabbi Yosei said: May my portion be with one whomothers bsuspectof sin band there is nobasis for suspecting bhim. Rav Pappa said: They suspected me, and there was nobasis for suspecting bme. /b,Furthermore, bRabbi Yosei said: I engaged in relations five times, and I planted five cedars in Eretz Yisrael. And who arethese cedars? The sons of Rabbi Yosei, who were great Sages of Israel: bRabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Ḥalafta, son of Rabbi Yosei, and Rabbi Avtilas, son of Rabbi Yosei, and Rabbi Menaḥem, son of Rabbi Yosei.The Gemara asks: bIsn’t there Vardimas,who was also Rabbi Yosei’s son? The Gemara answers: bVardimas is the same as Menaḥem. And why did they call him Vardimas?Because bhis face was asbeautiful as ba rose [ ivered /i].The Gemara asks: bIs that to saybased on this statement that bRabbi Yosei did not fulfill the mitzva ofhis wife’s bconjugal rights,but only had relations with her five times? bRather, sayit this way: bI engaged in relations five times and I did so again,and the Sages said that one who seeks to father male offspring should engage in relations and do so again.,Furthermore, bRabbi Yosei saidthat he always spoke euphemistically: bIn all my days, I did not call my wife, my wife, nor my ox, my ox. Rather,I called bmy wife, my home,because she is the essence of the home, band my ox, my field,because it is the primary force in the fields., bRabbi Yosei said: In all my days,due to modesty, bI never looked at my circumcision.The Gemara asks: bIs that so? Didn’t they say to RabbiYehuda HaNasi: bWhy did they call you our holy Rabbi? He said to them:It is because bin all my days I never looked at my circumcision.If so, why wasn’t Rabbi Yosei also called our holy Rabbi? The Gemara replies: bInthe case of bRabbiYehuda HaNasi, banother matterof modesty bwaspresent bin him, as he did not insert his hand below his beltdue to his great modesty. bAnd Rabbi Yosei said: In all my days, the walls of my house never saw the seams of my robedue to modesty, as he would only undress under his bed sheets., bAnd Rabbi Yosei said: In all my days I never violated the words of my friends. I know about myself that I am not a priest,and nevertheless, bif my friends say to me: Go up to the platformwith the priests, bI go up. And Rabbi Yosei said: In all my days I never said something and then retreatedfrom it. Rabbi Yosei never said something positive or negative about a specific person and then denied it., bRav Naḥman said: May I receivemy reward bbecause I fulfilledthe obligation to eat bthree meals on Shabbatmagnificently. bRav Yehuda said: May I receivemy reward bbecause I fulfilledthe obligation of bconsiderationduring bprayer. Rav Huna, son of Rav Yehoshua, said: May I receivemy reward because bI never walked four cubits with my head uncovered. Rav Sheshet said: May I receivemy reward bbecause I fulfilled the mitzva of phylacteriesmagnificently. bAnd Rav Naḥman said: May I receivemy reward bbecause I fulfilled the mitzva of ritual fringesmagnificently., bRav Yosef said to Rav Yosef, son of Rabba: In whatarea bwas your father,Rabba, bespecially vigilant?He bsaid to him:It was binthe mitzva of britual fringes.The Gemara relates: bOne day he was climbing the stairswhen a bstringfrom his ritual fringes bwas severed, and he would not descend until he placeda new string bonthe garment. bAnd Abaye said: May I receivemy reward because bwhen I see a young Torah scholar who has completed a tractatethat bhestudied
37. Anon., 4 Baruch, 8.3-8.5

8.3. As for the men who took wives from them and the women who took husbands from them -- those who listen to you shall cross over, and you take them into Jerusalem; but those who do not listen to you, do not lead them there. 8.4. And Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over. 8.5. As he told them the words that the Lord had spoken to him, half ofthose who had taken spouses from them did not wish to listen toJeremiah, but said to him: We will never forsake our wives, but we will bring them back with us into our city.
38. Anon., Soferim, 18.1-18.3



Subjects of this text:

subject book bibliographic info
angels, angelus interpres interpreting angel Stuckenbruck, 1 Enoch 91-108 (2007) 160
angels, interaction of enoch with Stuckenbruck, 1 Enoch 91-108 (2007) 160
angels, mediators of revelation Stuckenbruck, 1 Enoch 91-108 (2007) 160
angels Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
art, priests Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
art, qumran Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
baptism, filial identity Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 555
baptism, forgiveness of sins Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 555
baptism, paul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 555
benedictions/blessings Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 77
bible Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 77
blood, of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
books, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 160
children/offspring, as addressees Stuckenbruck, 1 Enoch 91-108 (2007) 160
community, qumran Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
covenant Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 205, 206
dead sea scrolls Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
eschatology Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
faith, christian Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
family Stuckenbruck, 1 Enoch 91-108 (2007) 160
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 555
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
glory, divine Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
god, visible Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
grace after meals Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 77
instruction/teaching, by enoch Stuckenbruck, 1 Enoch 91-108 (2007) 160
instruction/teaching, ethical Stuckenbruck, 1 Enoch 91-108 (2007) 160
interpretation, biblical Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
isaiah Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
jerusalem, qumran Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
knowledge Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
liturgy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
melchizedek Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 59
mercy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 205
methuselah Stuckenbruck, 1 Enoch 91-108 (2007) 160
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
moses Allison, 4 Baruch (2018) 381
obedience and disobedience Allison, 4 Baruch (2018) 381
oppressed ones Stuckenbruck, 1 Enoch 91-108 (2007) 160
paul, baptismal theology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 555
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 205, 206
poor Stuckenbruck, 1 Enoch 91-108 (2007) 160
priesthood, priests, angelic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
promise Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 205, 206
prophet Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 270
prophets Stuckenbruck, 1 Enoch 91-108 (2007) 160
qumran, angels Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
qumran, jerusalem Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
qumran, liturgy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
qumran, priesthood Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
qumran, songs Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
salvation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 205, 206
samaria/samaritans Allison, 4 Baruch (2018) 381
sectarianism Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
servant of yhwh, as messiah Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 59, 60
servants, isaianic Stuckenbruck, 1 Enoch 91-108 (2007) 160
shekhina, ritual Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
sinai, qumran literature Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
sinning Schwartz, 2 Maccabees (2008) 161
spirit, holy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 205
spirit Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
spirits, inspiration Stuckenbruck, 1 Enoch 91-108 (2007) 160
spirits, of god Stuckenbruck, 1 Enoch 91-108 (2007) 160
supernatural events' Schwartz, 2 Maccabees (2008) 161
tablets, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 160
tanhuma Nikolsky and Ilan, Rabbinic Traditions Between Palestine and Babylonia (2014) 28
testamentary Stuckenbruck, 1 Enoch 91-108 (2007) 160
torah, oral Nikolsky and Ilan, Rabbinic Traditions Between Palestine and Babylonia (2014) 28
torah Nikolsky and Ilan, Rabbinic Traditions Between Palestine and Babylonia (2014) 28
torah and torah study Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 77
transmission of tradition Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 44
true prophet Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 270
visions Stuckenbruck, 1 Enoch 91-108 (2007) 160
voice Stuckenbruck, 1 Enoch 91-108 (2007) 160
wilderness/desert Allison, 4 Baruch (2018) 381