1. Hebrew Bible, Deuteronomy, 16.13-16.15 (9th cent. BCE - 3rd cent. BCE)
| 16.13. חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ׃ 16.14. וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ׃ 16.15. שִׁבְעַת יָמִים תָּחֹג לַיהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ׃ | 16.13. Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress." 16.14. And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates." 16.15. Seven days shalt thou keep a feast unto the LORD thy God in the place which the LORD shall choose; because the LORD thy God shall bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful." |
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2. Hebrew Bible, Exodus, 15.20-15.21 (9th cent. BCE - 3rd cent. BCE)
| 15.21. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ | 15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances." 15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea." |
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3. Hebrew Bible, Genesis, 24.61, 24.64, 31.34 (9th cent. BCE - 3rd cent. BCE)
| 24.61. וַתָּקָם רִבְקָה וְנַעֲרֹתֶיהָ וַתִּרְכַּבְנָה עַל־הַגְּמַלִּים וַתֵּלַכְנָה אַחֲרֵי הָאִישׁ וַיִּקַּח הָעֶבֶד אֶת־רִבְקָה וַיֵּלַךְ׃ 24.64. וַתִּשָּׂא רִבְקָה אֶת־עֵינֶיהָ וַתֵּרֶא אֶת־יִצְחָק וַתִּפֹּל מֵעַל הַגָּמָל׃ 31.34. וְרָחֵל לָקְחָה אֶת־הַתְּרָפִים וַתְּשִׂמֵם בְּכַר הַגָּמָל וַתֵּשֶׁב עֲלֵיהֶם וַיְמַשֵּׁשׁ לָבָן אֶת־כָּל־הָאֹהֶל וְלֹא מָצָא׃ | 24.61. And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man. And the servant took Rebekah, and went his way." 24.64. And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel." 31.34. Now Rachel had taken the teraphim, and put them in the saddle of the camel, and sat upon them. And Laban felt about all the tent, but found them not." |
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4. Hebrew Bible, Leviticus, 23.33-23.43 (9th cent. BCE - 3rd cent. BCE)
| 23.33. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 23.34. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה חַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַיהֹוָה׃ 23.35. בַּיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃ 23.36. שִׁבְעַת יָמִים תַּקְרִיבוּ אִשֶּׁה לַיהוָה בַּיּוֹם הַשְּׁמִינִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְהִקְרַבְתֶּם אִשֶּׁה לַיהוָה עֲצֶרֶת הִוא כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃ 23.37. אֵלֶּה מוֹעֲדֵי יְהוָה אֲשֶׁר־תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ לְהַקְרִיב אִשֶּׁה לַיהוָה עֹלָה וּמִנְחָה זֶבַח וּנְסָכִים דְּבַר־יוֹם בְּיוֹמוֹ׃ 23.38. מִלְּבַד שַׁבְּתֹת יְּהוָה וּמִלְּבַד מַתְּנוֹתֵיכֶם וּמִלְּבַד כָּל־נִדְרֵיכֶם וּמִלְּבַד כָּל־נִדְבוֹתֵיכֶם אֲשֶׁר תִּתְּנוּ לַיהוָה׃ 23.39. אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃ 23.41. וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃ 23.42. בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃ 23.43. לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ | 23.33. And the LORD spoke unto Moses, saying:" 23.34. Speak unto the children of Israel, saying: On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD." 23.35. On the first day shall be a holy convocation; ye shall do no manner of servile work." 23.36. Seven days ye shall bring an offering made by fire unto the LORD; on the eighth day shall be a holy convocation unto you; and ye shall bring an offering made by fire unto the LORD; it is a day of solemn assembly; ye shall do no manner of servile work." 23.37. These are the appointed seasons of the LORD, which ye shall proclaim to be holy convocations, to bring an offering made by fire unto the LORD, a burnt-offering, and a meal-offering, a sacrifice, and drink-offerings, each on its own day;" 23.38. beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill-offerings, which ye give unto the LORD." 23.39. Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest." 23.40. And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days." 23.41. And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month." 23.42. Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;" 23.43. that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God." |
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5. Hebrew Bible, Numbers, 29.13 (9th cent. BCE - 3rd cent. BCE)
| 29.13. וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁלֹשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ׃ | 29.13. and ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto the LORD: thirteen young bullocks, two rams, fourteen he-lambs of the first year; they shall be without blemish;" |
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6. Hebrew Bible, 1 Kings, 1.40 (8th cent. BCE - 5th cent. BCE)
| 1.40. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them." |
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7. Hebrew Bible, 1 Samuel, 2.1-2.10, 18.6-18.7, 21.12, 25.20, 25.42, 29.5 (8th cent. BCE - 5th cent. BCE)
| 2.1. יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃ 2.2. אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃ 2.2. וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃ 2.3. לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃ 2.3. אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃ 2.4. קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃ 2.5. שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃ 2.6. יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃ 2.7. יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃ 2.8. מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃ 2.9. רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃ 18.6. וַיְהִי בְּבוֹאָם בְּשׁוּב דָּוִד מֵהַכּוֹת אֶת־הַפְּלִשְׁתִּי וַתֵּצֶאנָה הַנָּשִׁים מִכָּל־עָרֵי יִשְׂרָאֵל לשור [לָשִׁיר] וְהַמְּחֹלוֹת לִקְרַאת שָׁאוּל הַמֶּלֶךְ בְּתֻפִּים בְּשִׂמְחָה וּבְשָׁלִשִׁים׃ 18.7. וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ הִכָּה שָׁאוּל באלפו [בַּאֲלָפָיו] וְדָוִד בְּרִבְבֹתָיו׃ 21.12. וַיֹּאמְרוּ עַבְדֵי אָכִישׁ אֵלָיו הֲלוֹא־זֶה דָוִד מֶלֶךְ הָאָרֶץ הֲלוֹא לָזֶה יַעֲנוּ בַמְּחֹלוֹת לֵאמֹר הִכָּה שָׁאוּל באלפו [בַּאֲלָפָיו] וְדָוִד ברבבתו [בְּרִבְבֹתָיו׃] 25.42. וַתְּמַהֵר וַתָּקָם אֲבִיגַיִל וַתִּרְכַּב עַל־הַחֲמוֹר וְחָמֵשׁ נַעֲרֹתֶיהָ הַהֹלְכוֹת לְרַגְלָהּ וַתֵּלֶךְ אַחֲרֵי מַלְאֲכֵי דָוִד וַתְּהִי־לוֹ לְאִשָּׁה׃ 29.5. הֲלוֹא־זֶה דָוִד אֲשֶׁר יַעֲנוּ־לוֹ בַּמְּחֹלוֹת לֵאמֹר הִכָּה שָׁאוּל בַּאֲלָפָיו וְדָוִד ברבבתו [בְּרִבְבֹתָיו׃] | 2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation." 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God." 2.3. Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed." 2.4. The bows of the mighty men are broken, and they that stumbled are girded with strength." 2.5. They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched." 2.6. The Lord kills, and gives life: he brings down to the grave, and brings up." 2.7. The Lord makes poor, and makes rich: he brings low, and raises up." 2.8. He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them." 2.9. He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails." 2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed." 18.6. And it came to pass on their return, when David returned from slaying the Pelishtian, that the women came out of all the cities of Yisra᾽el, singing and dancing, to meet king Sha᾽ul, with timbrels, and a joyful song, and with lutes." 18.7. And the women answered one another as they danced, and said, Sha᾽ul has slain his thousands, and David his ten thousands." 21.12. And the servants of Akhish said to him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Sha᾽ul has slain his thousands, but David his ten thousands?" 25.20. And it was so, as she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them." 25.42. And Avigayil hastened, and arose, and rode upon an ass, with five girls of hers that went after her; and she went after the messengers of David, and became his wife." 29.5. Is not this David, of whom they sang one to another in dances, saying, Sha᾽ul has slain his thousands, and David his ten thousands?" |
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8. Hebrew Bible, 2 Samuel, 19.36 (8th cent. BCE - 5th cent. BCE)
| 19.36. בֶּן־שְׁמֹנִים שָׁנָה אָנֹכִי הַיּוֹם הַאֵדַע בֵּין־טוֹב לְרָע אִם־יִטְעַם עַבְדְּךָ אֶת־אֲשֶׁר אֹכַל וְאֶת־אֲשֶׁר אֶשְׁתֶּה אִם־אֶשְׁמַע עוֹד בְּקוֹל שָׁרִים וְשָׁרוֹת וְלָמָּה יִהְיֶה עַבְדְּךָ עוֹד לְמַשָּׂא אֶל־אֲדֹנִי הַמֶּלֶךְ׃ | 19.36. I am this day eighty years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? why then should thy servant be a further burden to my lord the king?" |
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9. Hebrew Bible, Isaiah, 6.2-6.7, 30.29 (8th cent. BCE - 5th cent. BCE)
| 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5. וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 6.6. וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃ 6.7. וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃ 30.29. הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃ | 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke." 6.5. Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts." 6.6. Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;" 6.7. and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated." 30.29. Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel." |
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10. Hebrew Bible, Judges, 11.34 (8th cent. BCE - 5th cent. BCE)
| 11.34. וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃ | 11.34. And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter." |
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11. Hebrew Bible, Ezekiel, 1.18, 10.12 (6th cent. BCE - 5th cent. BCE)
| 1.18. וְגַבֵּיהֶן וְגֹבַהּ לָהֶם וְיִרְאָה לָהֶם וְגַבֹּתָם מְלֵאֹת עֵינַיִם סָבִיב לְאַרְבַּעְתָּן׃ 10.12. וְכָל־בְּשָׂרָם וְגַבֵּהֶם וִידֵיהֶם וְכַנְפֵיהֶם וְהָאוֹפַנִּים מְלֵאִים עֵינַיִם סָבִיב לְאַרְבַּעְתָּם אוֹפַנֵּיהֶם׃ | 1.18. As for their rings, they were high and they were dreadful; and they four had their rings full of eyes round about." 10.12. And their whole body, and their backs, and their hands, and their wings, and the wheels were full of eyes round about, even the wheels that they four had." |
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12. Hebrew Bible, 2 Chronicles, 35.25 (5th cent. BCE - 3rd cent. BCE)
| 35.25. וַיְקוֹנֵן יִרְמְיָהוּ עַל־יֹאשִׁיָּהוּ וַיֹּאמְרוּ כָל־הַשָּׁרִים וְהַשָּׁרוֹת בְּקִינוֹתֵיהֶם עַל־יֹאשִׁיָּהוּ עַד־הַיּוֹם וַיִּתְּנוּם לְחֹק עַל־יִשְׂרָאֵל וְהִנָּם כְּתוּבִים עַל־הַקִּינוֹת׃ | 35.25. And Jeremiah lamented for Josiah; and all the singing men and singing women spoke of Josiah in their lamentations, unto this day; and they made them an ordice in Israel; and, behold, they are written in the lamentations." |
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13. Hebrew Bible, Ecclesiastes, 2.8 (5th cent. BCE - 2nd cent. BCE)
| 2.8. כָּנַסְתִּי לִי גַּם־כֶּסֶף וְזָהָב וּסְגֻלַּת מְלָכִים וְהַמְּדִינוֹת עָשִׂיתִי לִי שָׁרִים וְשָׁרוֹת וְתַעֲנוּגֹת בְּנֵי הָאָדָם שִׁדָּה וְשִׁדּוֹת׃ | 2.8. I gathered me also silver and gold, and treasure such as kings and the provinces have as their own; I got me men-singers and women-singers, and the delights of the sons of men, women very many." |
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14. Septuagint, Judith, 10.21-10.22, 12.1, 12.17-12.20, 13.1-13.9, 16.19 (2nd cent. BCE - 0th cent. CE)
| 10.21. Holofernes was resting on his bed, under a canopy which was woven with purple and gold and emeralds and precious stones. 10.22. When they told him of her he came forward to the front of the tent, with silver lamps carried before him. 12.1. Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.17. So Holofernes said to her. "Drink now, and be merry with us! 12.18. Judith said, "I will drink now, my lord, because my life means more to me today than in all the days since I was born. 12.19. Then she took and ate and drank before him what her maid had prepared. 12.20. And Holofernes was greatly pleased with her, and drank a great quantity of wine, much more than he had ever drunk in any one day since he was born. 13.1. When evening came, his slaves quickly withdrew, and Bagoas closed the tent from outside and shut out the attendants from his master's presence; and they went to bed, for they all were weary because the banquet had lasted long. 13.2. So Judith was left alone in the tent, with Holofernes stretched out on his bed, for he was overcome with wine. 13.3. Now Judith had told her maid to stand outside the bedchamber and to wait for her to come out, as she did every day; for she said she would be going out for her prayers. And she had said the same thing to Bagoas. 13.4. So every one went out, and no one, either small or great, was left in the bedchamber. Then Judith, standing beside his bed, said in her heart, "O Lord God of all might, look in this hour upon the work of my hands for the exaltation of Jerusalem. 13.5. For now is the time to help thy inheritance, and to carry out my undertaking for the destruction of the enemies who have risen up against us. 13.6. She went up to the post at the end of the bed, above Holofernes' head, and took down his sword that hung there. 13.7. She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel! 13.8. And she struck his neck twice with all her might, and severed it from his body. 13.9. Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid 16.19. Judith also dedicated to God all the vessels of Holofernes, which the people had given her; and the canopy which she took for herself from his bedchamber she gave as a votive offering to the Lord. |
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15. Septuagint, 3 Maccabees, 6.31-6.32 (2nd cent. BCE - 2nd cent. BCE)
| 6.31. Accordingly those disgracefully treated and near to death, or rather, who stood at its gates, arranged for a banquet of deliverance instead of a bitter and lamentable death, and full of joy they apportioned to celebrants the place which had been prepared for their destruction and burial. 6.32. They ceased their chanting of dirges and took up the song of their fathers, praising God, their Savior and worker of wonders. Putting an end to all mourning and wailing, they formed choruses as a sign of peaceful joy. |
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16. Livy, History, 1.9-1.10 (1st cent. BCE - missingth cent. CE)
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17. New Testament, 1 Thessalonians, 4.17 (1st cent. CE - 1st cent. CE)
| 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. |
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18. New Testament, 2 Corinthians, 12.4 (1st cent. CE - 1st cent. CE)
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19. New Testament, Apocalypse, 4.6-4.8 (1st cent. CE - 1st cent. CE)
| 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come! |
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20. Ps.-Philo, Biblical Antiquities, 40.1 (1st cent. CE - 2nd cent. CE)
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21. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
| 104a. איבעי לך לאתויי בדוולא,אמר רב פפא הני תרתי מתניתא קמייתא משכחת לה בין בחכרנותא בין בקבלנותא מכאן ואילך דאיתא בקבלנותא ליתא בחכרנותא ודאיתא בחכרנותא ליתא בקבלנותא:,אם אמר לו חכור לי שדה בית השלחין זה [וכו']: ואמאי לימא ליה שמא בעלמא אמרי לך מי לא תניא האומר לחבירו בית כור עפר אני מוכר לך אע"פ שאין בו אלא לתך הגיעו שלא מכר לו אלא שמא והוא דמתקרי בית כור,כרמא אני מוכר לך אע"פ שאין בו גפנים הגיעו שלא מכר לו אלא שמא והוא דמתקרי כרמא פרדס אני מוכר לך אע"פ שאין בו רמונים הגיעו שלא מכר לו אלא שמא והוא דמתקרי פרדסא אלמא אמר ליה שמא בעלמא אמרי לך הכא נמי נימא ליה שמא בעלמא אמרי לך,אמר שמואל לא קשיא הא דאמר ליה מחכיר לחוכר הא דאמר ליה חוכר למחכיר אמר ליה מחכיר לחוכר שמא בעלמא א"ל א"ל חוכר למחכיר קפידא,רבינא אמר אידי ואידי דא"ל מחכיר לחוכר מדקאמר זה מכלל דקאי בגוה עסקינן בית השלחין למה ליה למימר דקאמר ליה בית השלחין כדקיימא השתא:, big strongמתני׳ /strong /big המקבל שדה מחבירו והובירה שמין אותה כמה ראויה לעשות ונותן לו שכך כותב לו אם אוביר ולא אעביד אשלם במיטבא:, big strongגמ׳ /strong /big ר"מ היה דורש לשון הדיוט דתניא ר"מ אומר אם אוביר ולא אעביד אשלם במיטבא,רבי יהודה היה דורש לשון הדיוט דתניא ר' יהודה אומר אדם מביא קרבן עשיר על אשתו וכן כל קרבן וקרבן שהיא חייבת שכך כותב לה אחריות דאית ליך עלי מן קדמת דנא,הלל הזקן היה דורש לשון הדיוט דתניא אנשי אלכסנדריא היו מקדשין את נשותיהם ובשעת כניסתן לחופה באין אחרים וחוטפים אותם מהן ובקשו חכמים לעשות בניהם ממזרים,אמר להן הלל הזקן הביאו לי כתובת אמכם הביאו לו כתובת אמן ומצא שכתוב בהן לכשתכנסי לחופה הוי לי לאינתו ולא עשו בניהם ממזרים,ר"י בן קרחה היה דורש לשון הדיוט דתניא ר"י בן קרחה אומר המלוה את חבירו לא ימשכננו יותר מחובו שכך כותב לו תשלומתא דאית לך עלי כל קבל דיכי,טעמא דכתב ליה הכי הא אי לא כתב ליה הכי לא קניא והא אמר רבי יוחנן משכנו והשיב לו המשכון ומת שומטו מעל גבי בניו | 104a. bYou should have broughtwater bin a bucket. /b, bRav Pappa said:With regard to bthese first two imishnayot /i, you findthat they are correct, bconcerning both tecy,where the tet farmer gives a certain amount of produce to the owner and keeps the rest, bas well asthe case of ba contractor,who gives a set proportion, e.g., one-quarter or one-third, of the yield to the owner, and keeps the rest. bFrom thispoint bforward,i.e., from the third mishna of the chapter until its end, that bwhich isrelevant to the case bof a contractor is notapplicable bto tecy, andthat bwhich isrelevant bto tecy is notapplicable btothe case of ba contractor. /b,§ The mishna teaches: bIfthe cultivator bsaid tothe landowner explicitly: bLease me this irrigated field,or he said: Lease me this field with trees, and the spring dried up or the trees were cut down, he may subtract from the produce he owes as part of his tecy. The Gemara asks: bBut whyis this so? bLetthe owner bsay to him: I told you only the name,i.e., the type, of the field, but this does not mean it would actually be irrigated during the time you are cultivating it. bIsn’t it taughtin a ibaraita /i: In the case of bone who says to another: I am selling you a ibeit kor /ifield bof dirt, althoughthe field bcontains only a half- ikor /i,once the buyer purchases the dirt bit has come to him,i.e., he may not retract from the transaction, basthe seller bsold himthe dirt bonlyby bthe name,and he did not mean that its size was precisely a ibeit kor /i. The ibaraitaadds: bAndthis bisthe ihalakhaonly bwherethat field bis calledby people ba ibeit kor /i. /b,The ibaraitacontinues: Similarly, if he said: bI am selling you a vineyard,then balthough it does not have vines,once he purchases the land bit has come to him, asthe seller bsold himthe field bonlyby bthe name; andthis bisthe ihalakhaonly bwhere it is called a vineyard.Likewise, if he said: bI am selling you an orchard,then beven though it does not have pomegranates,once he purchases the land bit has come to him, as he sold him onlyby bthe name; andagain this bisthe case only bwhere it is called an orchard. Apparently,the seller can bsay to him: I told you only the name. So toohere, bletthe seller bsay to him: I told you only the name. /b, bShmuel said:It is bnot difficult; this ibaraitais comparable to a case bwhere the owner of the land said to the tet farmerwhat he was leasing him, while in bthatmishna bthe tet farmer said to the owner of the landwhat he was leasing from him. The reason for the difference is that if bthe owner of the land saidthe terms bto the tet farmer,then he can claim that bhe told him only the name,and the tet farmer cannot object. But if bthe tet farmer saidthe terms bto the owner of the land,then he was clearly bparticularto receive a field that would be irrigated when he cultivated it., bRavina said:Both bthis ibaraita band thatmishna are referring to a case bwhere the owner of the land told the tet farmerwhat he was leasing him, as implied by the mishna, but bsincethe owner bsaid: Thisirrigated field, bby inference we are dealing withone bwho is standing inside it. Why,then, bdoesthe owner bneed to statethe fact that it is ban irrigated field?It is obvious simply from looking at it that it is irrigated. Rather, the owner must have bsaid to himby way of emphasis that he is providing ban irrigatedfield bas it currently stands. /b, strongMISHNA: /strong With regard to bone who receives a field from anotheras a contractor bandthen blets it lie fallowand does not work the land at all, the court bappraises itby evaluating bhow much it was able to produceif cultivated, band he giveshis share of this amount btothe owner. The reason is bthat thisis what a cultivator bwrites tothe owner in a standard contract: bIf I letthe field blie fallow and do not cultivateit, bI will pay with best /b-quality produce., strongGEMARA: /strong bRabbi Meir would expound common languageused in legal documents written by ordinary Jews to deduce halakhic conclusions. Although these formulations were not prescribed by the Sages, one can nevertheless infer ihalakhotfrom them if they are used in legal documents. bAs it is taughtin a ibaraitathat presents a similar case to the mishna: bRabbi Meir sayshe is liable to pay, as the document states: bIf I letthe field blie fallow and do not cultivateit, bI will pay with best /b-quality produce.,Likewise, bRabbi Yehuda wouldalso bexpound common language, as it is taughtin a ibaraita /i: bRabbi Yehuda says:In a case where a woman who has given birth is commanded to bring the offering of a childbearing woman and her husband is sufficiently wealthy, ba person brings the offering of the rich on behalf of his wife.This is so even if his wife does not possess money of her own and perhaps should have been considered poor. bSimilarly,he may bring bevery offering that she is obligatedto bring, such as a sin offering or guilt offering. He pays for all these offerings bbecause thisis what bhe writes to herin her marriage contract: I accept bupon myselfto repay you for all bobligations that you have,even those bfrom beforehand.Consequently, he must fund all of her offerings.,Similarly, bHillel the Elder would expound common languageas well, bas it is taughtin a ibaraita /i: bThe inhabitants of Alexandria would betroth their wivesa significant amount of time before the wedding, as was customary in those days, band at the time of their entry to the wedding canopy, otherswould bcome and snatchthe women bfrom theirhusbands. bThe Sagesconsequently bsought to establish the childrenof these women as imamzerim /i.This is because with regard to sexual intercourse with other men, a betrothed woman has the status of a married woman. Consequently, if she is taken by another man, her children fathered by that man are imamzerim /i, just like children of a married woman who were fathered by a man other than her husband., bHillel the Elder said tothe children who came before him for a ruling on their status: bBring me your mother’s marriage contractfor examination. bThey brought him their mother’s marriage contract, and he found thatthe following formulation bwas written in it: When you will enter the wedding canopy, be for me a wife.This shows that the marriage would not take effect at the time of her betrothal, but only after she would enter the wedding canopy. Consequently, the marriage did not occur at all, as she never entered the wedding canopy, bandtherefore these women bdid not cause their childrento be imamzerim /iby engaging in intercourse with the other man.,The Gemara adds: bRabbi Yehoshua ben Korḥa wouldalso bexpound common language. As it is taughtin a ibaraita /i: bRabbi Yehoshua ben Korḥa says:One bwho lendsmoney to banother may not take more collateral from him thanthe value of bhis debt, as thisis what the debtor bwrites tothe creditor if the creditor temporarily returns a deposit for the debtor’s use: bThe paymentto bwhich you havea right, which it is bupon meto pay, bcorresponds to the entirevalue of bthisitem, indicating that the item cannot be greater in value than the debt itself.,The Gemara infers: bThe reasonthe creditor acquires the collateral is bthat he wrote this to him. But ifthe creditor bdid not write this tothe debtor, would the creditor bnot acquirethe collateral? bBut doesn’t Rabbi Yoḥa say:If a creditor btook collateralfrom the debtor band returned the collateral to him andthen the debtor bdied,the creditor bremovesthe collateral bfromthe debtor’s bchildren.The reason for this is that although movable property of orphans is not acquired by their father’s creditor, the collateral is considered to belong to the creditor, and he can collect the debt from it. |
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22. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
| 110a. מאי לאו דלא בעל לא דבעל אי דבעל מאי טעמא דשמואל קסבר כל הבועל על דעת קדושין הראשונים הוא בועל,והא פליגי בה חדא זימנא דאיתמר קדשה על תנאי וכנסה סתם רב אמר צריכה הימנו גט ושמואל אמר אינה צריכה הימנו גט,רב אמר צריכה הימנו גט כיון דנסבה אחולי אחליה לתנאיה ושמואל אמר אינה צריכה הימנו גט כל הבועל על דעת קדושין הראשונים הוא בועל,צריכא דאי איתמר ההיא בההיא קאמר רב משום דאיכא תנאה וכיון דבעל אחליה לתנאיה אבל בהא אימא מודה ליה לשמואל ואי איתמר בהא בהך קאמר שמואל אבל בהך אימא מודה ליה לרב צריכא,ומי אמר רב כי בעל אין אי לא בעל לא והא ההיא עובדא דהוה בנרש ואיקדישה כשהיא קטנה וגדלה ואותביה אבי כורסייא ואתא אחרינא וחטפה מיניה ורב ברונא ורב חננאל תלמידי דרב הוו התם ולא הצריכוה גיטא מבתרא,אמר רב פפא בנרש מינסב נסיבי והדר מותבי אבי כורסייא רב אשי אמר הוא עשה שלא כהוגן לפיכך עשו בו שלא כהוגן ואפקעינהו רבנן לקידושי מיניה,אמר ליה רבינא לרב אשי תינח דקדיש בכספא קדיש בביאה מאי שויוה רבנן לבעילתו בעילת זנות אמר רב יהודה אמר שמואל הלכה כרבי אליעזר וכן אמר רבי אלעזר הלכה כרבי אליעזר:, big strongמתני׳ /strong /big מי שהיה נשוי לשתי יתומות קטנות ומת ביאתה או חליצתה של אחת מהם פוטרת צרתה וכן שתי חרשות קטנה וחרשת אין ביאת אחת מהן פוטרת צרתה,פקחת וחרשת ביאת הפקחת פוטרת החרשת ואין ביאת החרשת פוטרת את הפקחת גדולה וקטנה ביאת הגדולה פוטרת הקטנה ואין ביאת הקטנה פוטרת הגדולה:, big strongגמ׳ /strong /big וחרשת בת חליצה היא והתנן חרש שנחלץ וחרשת שחלצה וחולצת מן הקטן חליצתה פסולה,אמר רב גידל אמר רב אביאה רבא אמר אפילו תימא אחליצה כאן בחרשת מעיקרא כאן בפקחת ואח"כ נתחרשה,חרשת מעיקרא כי היכי דעל הכי נפק פקחת ואחר כך נתחרשה לא דמעכבא בה קרייה,איתיביה אביי וחרשת מעיקרא בת חליצה היא והתנן שני אחין אחד פקח ואחד חרש נשואין לשתי נכריות אחת פקחת ואחת חרשת מת חרש בעל חרשת מה יעשה פקח בעל פקחת כונס ואם רצה להוציא יוציא,מת פקח בעל פקחת מה יעשה חרש בעל חרשת כונס ואינו מוציא לעולם מאי לאו בחרשת מעיקרא וקתני כונס אין | 110a. bWhat, is it nota case bwhere he did not have intercoursewith her after she reached majority? If so, Rav thinks that even when he did not have intercourse with her, her marriage is fully realized once she reaches majority. The Gemara rejects this: bNo,this is referring to a case bwhere he did have intercourse with her.The Gemara asks: bIfit is referring to a case bwhere he had intercourse with her, what is Shmuel’s reasoning?If the first one engaged in intercourse with her after she reached majority, then the marriage was fully realized. Under such circumstances, the second betrothal would not take effect. The Gemara answers: Shmuel bholds thatwhen banyone has sexual intercoursewith a woman he married as a minor, his bintention is that the intercourseis within the framework established by bthe initial betrothaland is not a new act of acquisition.,The Gemara asks: bButif this is the basis of the dispute, bthey already disagreed about this once, as it was statedwith regard to the following case: A man bbetrotheda woman bonsome bcondition, and married her without mentioningthe condition, and the condition was not fulfilled. bRav says: She requires a bill of divorce from him, and Shmuel says: She does not require a bill of divorce from him. /b,The Gemara explains: bRav says she requires a bill of divorce from him,for bsince he married her, heapparently bretracted his condition,and is therefore married to her even though the condition was not met. bAnd Shmuel says: She does not require a bill of divorce from him,because banyone who has sexual intercoursewith his wife, his bintention is that the intercourseis within the framework established by bthe initial betrothaland the condition he set at the time of betrothal still stands. Since it was not fulfilled, the marriage is annulled. If so, Rav and Shmuel already disagreed about this same issue.,The Gemara answers: It is bnecessaryto state the dispute in both contexts, bfor if only that ihalakhaabout conditional betrothal bwas stated,one might think: bIn this case Rav saysshe needs a divorce bsince there is a conditionwith regard to the betrothal, bbut when he had intercoursewith her, bhe retracted the condition. But in thiscase of betrothal to a minor, bsay thatRav bwould concede to Shmuelthat the intercourse was not performed with the intention of it constituting a full betrothal. bAnd if only thiscase of betrothal to a minor bwas stated,one might think: bShmuel said thatthe marriage is effective bin thiscase of betrothal to a minor, bbut in thatcase of a conditional betrothal, bsaythat bhe would concede to Rav.Therefore, it was bnecessaryto state the dispute explicitly in both instances.,The Gemara asks: bAnd did Ravactually bsaythat bwhen he engaged in sexual intercourse with her, yes,the original marriage is valid, band if he did not have intercourse with her, no,it is not valid? bWasn’t there an incident inthe city of bNeresh wherea woman bwas betrothed when she was a minor, and she reached majority, andthe husband bseated her in a bridal chairunder the marriage canopy and had not yet had intercourse with her, band anotherman bcame and seized her from himand married her? bAnd Rav Bruna and Rav Ḥael, the students of Rav, were there and they did not require herto receive ba bill of divorce from the latterhusband. Presumably, they regarded her as fully married to the first husband, so the marriage to the second marriage never took effect, despite the fact that the first marriage had not yet been consummated., bRav Pappa said:There is a difference, because bin Neresh theirpractice is to first bmarrya woman and have intercourse with her, band afterward they seat her in the bridal chair.In this incident, the husband had already had intercourse with her once she was an adult, and that is why Rav’s students did not require a bill of divorce from the second man. bRav Ashi says:There was a different reason, even if the practice was not as Rav Pappa describes. bThisbride snatcher bacted improperly. Consequently, they treated him improperlyby annulling the legal validity of his actions, band the Sages abrogated his betrothal. /b, bRavina said to Rav Ashi:This bworks out well ifthe second man bbetrothed her with money,as then the Sages could declare that money to be ownerless property and void the betrothal. bIf he betrothed her by means of intercourse, whatis the ihalakha /i? How can the Sages dissolve the betrothal when the sexual act took place? The Gemara answers: bThe Sages rendered his sexual act a licentious sexual act,which does not create a bond of betrothal. With regard to the dispute in the mishna, bRav Yehuda saidthat bShmuel said: The ihalakhais in accordance withthe opinion of bRabbi Eliezer,and the minor is instructed to make a declaration of refusal. bLikewise, Rabbi Elazar said: The ihalakhais in accordance withthe opinion of bRabbi Eliezer. /b, strongMISHNA: /strong If ba man was married to two orphaned minors and died, consummationof levirate marriage bor iḥalitzawith one of them exempts her rival wifefrom either levirate marriage or iḥalitza /i, rendering her free to remarry. bLikewise,if btwo deaf-muteswere married to one man who died, consummation of levirate marriage or iḥalitzawith one of them exempts her rival wife. In both of these cases, both women are married by rabbinic law and consequently become iyevamotby rabbinic law. Since their statuses are equal, one can exempt the other. If one wife is a bminor andthe other is ba deaf-mute, consummationof levirate marriage or iḥalitza bwith one of them does not exempt her rival wife.Although both women are married by rabbinic law, their statuses are not the same and one cannot exempt the other.,If one of them bwashalakhically bcompetent andone was ba deaf-mute, consummationof levirate marriage bwith thehalakhically bcompetentwife bexempts the deaf-mute,as the halakhically competent women’s marriage and levirate marriage are by Torah law. bBut consummationof levirate marriage bwith the deaf-mute does not exempt thehalakhically bcompetentwife. Likewise, if one was ban adult woman and one a minor girl, consummationof levirate marriage bwith the adult exempts the minor but consummationof levirate marriage bwith the minor does not exempt the adult. /b, strongGEMARA: /strong The mishna states that iḥalitzaby one deaf-mute exempts the other. The Gemara asks: bCan a deaf-mute perform iḥalitza /i? Didn’t we learnin a mishna (104b): If ba male deaf-mute performs iḥalitza /i, andif ba female deaf-mute performs iḥalitza /i, andif a woman bperforms iḥalitzaon a minor boy, her iḥalitzais disqualified? /b, bRav Giddel saidthat bRav said:The mishna is not referring to a deaf-mute’s iḥalitza /i, but rather bto consummationof levirate marriage with one of the deaf-mutes. bRava said: Youcan beven say it is referring to iḥalitza /i. Here,the mishna is referring btoa woman who was ba deaf-mute from the outset,when he married her, and btherethe mishna that disqualifies the iḥalitzais referring btosomeone who was halakhically bcompetentwhen she was married band afterward became a deaf-mute. /b,The difference is that ba deaf-mute from the outset, just as she enteredinto marriage with her first husband bso she leavesthe levirate bond by means of iḥalitza /i. Both her marriage and her status as a iyevamaare by rabbinic law. However, bone who washalakhically bcompetent,so that she was married by Torah law, band later became a deaf-mute, no,she cannot be released by iḥalitza /i, bsince recitation is indispensable for her iḥalitza /i, and she cannot recite the text that a iyevamamust recite., bAbaye raised an objection to this: And is one who is a deaf-mute from the outset a candidate for iḥalitza /i? Didn’t we learnin a mishna ( iYevamot112b): bTwo brothers, onewho is halakhically bcompetent and onewho is ba deaf-mute,are bmarriedto btwo unrelatedwomen, bonewho is halakhically bcompetent and one deaf-mute.If bthe male deaf-mute,who is bthe husband of the female deaf-mute, dies, what should thehalakhically bcompetentman, who is bthe husband of thehalakhically bcompetent woman, do? He may consummatethe levirate marriage, but there is no option of performing iḥalitza /i. bAnd if he wants to divorceher later, bhe may divorce her. /b, bIf thehalakhically bcompetent man, husband of thehalakhically bcompetent woman, dies, what should themale bdeaf-mute,who is bthe husband of the female deaf-mute, do? He may consummate thelevirate marriage, bbut he may never divorce her,as a deaf-mute is not halakhically competent to divorce a woman to whom he is married by Torah law. bWhat, is it notreferring to ba deaf-mute from the outset? And it is taught: Yes, he may consummate the levirate marriage, /b |
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23. Anon., 2 Enoch, 21.1
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