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Tiresias: The Ancient Mediterranean Religions Source Database



6295
Hebrew Bible, Lamentations, 2.9


טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD.


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

41 results
1. Hebrew Bible, Deuteronomy, 13.1-13.5, 18.9-18.22 (9th cent. BCE - 3rd cent. BCE)

13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him."
2. Hebrew Bible, Genesis, 15.1-15.21 (9th cent. BCE - 3rd cent. BCE)

15.1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃ 15.1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃ 15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 15.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃ 15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 15.7. וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ׃ 15.8. וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃ 15.9. וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל׃ 15.11. וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃ 15.12. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.14. וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃ 15.15. וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ 15.17. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃ 15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃ 15.19. אֶת־הַקֵּינִי וְאֶת־הַקְּנִזִּי וְאֵת הַקַּדְמֹנִי׃ 15.21. וְאֶת־הָאֱמֹרִי וְאֶת־הַכְּנַעֲנִי וְאֶת־הַגִּרְגָּשִׁי וְאֶת־הַיְבוּסִי׃ 15.1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’" 15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’" 15.3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’" 15.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’" 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 15.7. And He said unto him: ‘I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’" 15.8. And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’" 15.9. And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’" 15.10. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not." 15.11. And the birds of prey came down upon the carcasses, and Abram drove them away." 15.12. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him." 15.13. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;" 15.14. and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance." 15.15. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age." 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’" 15.17. And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces." 15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;" 15.19. the Kenite, and the Kenizzite, and the Kadmonite," 15.20. and the Hittite, and the Perizzite, and the Rephaim," 15.21. and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.’"
3. Hebrew Bible, Hosea, 12.10 (9th cent. BCE - 3rd cent. BCE)

12.10. But I am the LORD thy God From the land of Egypt; I will yet again make thee to dwell in tents, As in the days of the appointed season."
4. Hebrew Bible, Job, 4.12-4.21, 33.14-33.18 (9th cent. BCE - 3rd cent. BCE)

4.12. וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃ 4.13. בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים׃ 4.14. פַּחַד קְרָאַנִי וּרְעָדָה וְרֹב עַצְמוֹתַי הִפְחִיד׃ 4.15. וְרוּחַ עַל־פָּנַי יַחֲלֹף תְּסַמֵּר שַׂעֲרַת בְּשָׂרִי׃ 4.16. יַעֲמֹד וְלֹא־אַכִּיר מַרְאֵהוּ תְּמוּנָה לְנֶגֶד עֵינָי דְּמָמָה וָקוֹל אֶשְׁמָע׃ 4.17. הַאֱנוֹשׁ מֵאֱלוֹהַ יִצְדָּק אִם מֵעֹשֵׂהוּ יִטְהַר־גָּבֶר׃ 4.18. הֵן בַּעֲבָדָיו לֹא יַאֲמִין וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה׃ 4.19. אַף שֹׁכְנֵי בָתֵּי־חֹמֶר אֲשֶׁר־בֶּעָפָר יְסוֹדָם יְדַכְּאוּם לִפְנֵי־עָשׁ׃ 4.21. הֲלֹא־נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה׃ 33.14. כִּי־בְאַחַת יְדַבֶּר־אֵל וּבִשְׁתַּיִם לֹא יְשׁוּרֶנָּה׃ 33.15. בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים בִּתְנוּמוֹת עֲלֵי מִשְׁכָּב׃ 33.16. אָז יִגְלֶה אֹזֶן אֲנָשִׁים וּבְמֹסָרָם יַחְתֹּם׃ 33.17. לְהָסִיר אָדָם מַעֲשֶׂה וְגֵוָה מִגֶּבֶר יְכַסֶּה׃ 33.18. יַחְשֹׂךְ נַפְשׁוֹ מִנִּי־שָׁחַת וְחַיָּתוֹ מֵעֲבֹר בַּשָּׁלַח׃ 4.12. Now a word was secretly brought to me, And mine ear received a whisper thereof." 4.13. In thoughts from the visions of the night, When deep sleep falleth on men," 4.14. Fear came upon me, and trembling, And all my bones were made to shake. ." 4.15. Then a spirit passed before my face, That made the hair of my flesh to stand up." 4.16. It stood still, but I could not discern the appearance thereof; A form was before mine eyes; I heard a still voice:" 4.17. ’Shall mortal man be just before God? Shall a man be pure before his Maker?" 4.18. Behold, He putteth no trust in His servants, And His angels He chargeth with folly;" 4.19. How much more them that dwell in houses of clay, Whose foundation is in the dust, who are crushed before the moth!" 4.20. Betwixt morning and evening they are shattered; They perish for ever without any regarding it." 4.21. Is not their tent-cord plucked up within them? They die, and that without wisdom.’" 33.14. For God speaketh in one way, Yea in two, though man perceiveth it not." 33.15. In a dream, in a vision of the night, When deep sleep falleth upon men, In slumberings upon the bed;" 33.16. Then He openeth the ears of men, And by their chastisement sealeth the decree," 33.17. That men may put away their purpose, And that He may hide pride from man;" 33.18. That He may keep back his soul from the pit, And his life from perishing by the sword."
5. Hebrew Bible, Joel, 2.28 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Micah, 3.6-3.7 (9th cent. BCE - 3rd cent. BCE)

3.6. לָכֵן לַיְלָה לָכֶם מֵחָזוֹן וְחָשְׁכָה לָכֶם מִקְּסֹם וּבָאָה הַשֶּׁמֶשׁ עַל־הַנְּבִיאִים וְקָדַר עֲלֵיהֶם הַיּוֹם׃ 3.7. וּבֹשׁוּ הַחֹזִים וְחָפְרוּ הַקֹּסְמִים וְעָטוּ עַל־שָׂפָם כֻּלָּם כִּי אֵין מַעֲנֵה אֱלֹהִים׃ 3.6. Therefore it shall be night unto you, that ye shall have no vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down upon the prophets, and the day shall be black over them." 3.7. And the seers shall be put to shame, and the diviners confounded; yea, they shall all cover their upper lips; for there shall be no answer of God."
7. Hebrew Bible, Numbers, 12.6-12.8, 24.3-24.4, 24.16 (9th cent. BCE - 3rd cent. BCE)

12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 24.3. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן׃ 24.4. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 24.16. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 24.3. And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;" 24.4. The saying of him who heareth the words of God, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:" 24.16. The saying of him who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:"
8. Hebrew Bible, Psalms, 24, 15 (9th cent. BCE - 3rd cent. BCE)

9. Hebrew Bible, 1 Samuel, 28.3-28.25 (8th cent. BCE - 5th cent. BCE)

28.3. וּשְׁמוּאֵל מֵת וַיִּסְפְּדוּ־לוֹ כָּל־יִשְׂרָאֵל וַיִּקְבְּרֻהוּ בָרָמָה וּבְעִירוֹ וְשָׁאוּל הֵסִיר הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים מֵהָאָרֶץ׃ 28.4. וַיִּקָּבְצוּ פְלִשְׁתִּים וַיָּבֹאוּ וַיַּחֲנוּ בְשׁוּנֵם וַיִּקְבֹּץ שָׁאוּל אֶת־כָּל־יִשְׂרָאֵל וַיַּחֲנוּ בַּגִּלְבֹּעַ׃ 28.5. וַיַּרְא שָׁאוּל אֶת־מַחֲנֵה פְלִשְׁתִּים וַיִּרָא וַיֶּחֱרַד לִבּוֹ מְאֹד׃ 28.6. וַיִּשְׁאַל שָׁאוּל בַּיהוָה וְלֹא עָנָהוּ יְהוָה גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם׃ 28.7. וַיֹּאמֶר שָׁאוּל לַעֲבָדָיו בַּקְּשׁוּ־לִי אֵשֶׁת בַּעֲלַת־אוֹב וְאֵלְכָה אֵלֶיהָ וְאֶדְרְשָׁה־בָּהּ וַיֹּאמְרוּ עֲבָדָיו אֵלָיו הִנֵּה אֵשֶׁת בַּעֲלַת־אוֹב בְּעֵין דּוֹר׃ 28.8. וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל־הָאִשָּׁה לָיְלָה וַיֹּאמֶר קסומי־[קָסֳמִי־] נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר־אֹמַר אֵלָיִךְ׃ 28.9. וַתֹּאמֶר הָאִשָּׁה אֵלָיו הִנֵּה אַתָּה יָדַעְתָּ אֵת אֲשֶׁר־עָשָׂה שָׁאוּל אֲשֶׁר הִכְרִית אֶת־הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִי מִן־הָאָרֶץ וְלָמָה אַתָּה מִתְנַקֵּשׁ בְּנַפְשִׁי לַהֲמִיתֵנִי׃ 28.11. וַתֹּאמֶר הָאִשָּׁה אֶת־מִי אַעֲלֶה־לָּךְ וַיֹּאמֶר אֶת־שְׁמוּאֵל הַעֲלִי־לִי׃ 28.12. וַתֵּרֶא הָאִשָּׁה אֶת־שְׁמוּאֵל וַתִּזְעַק בְּקוֹל גָּדוֹל וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל לֵאמֹר לָמָּה רִמִּיתָנִי וְאַתָּה שָׁאוּל׃ 28.13. וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל־תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן־הָאָרֶץ׃ 28.14. וַיֹּאמֶר לָהּ מַה־תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל וַיֵּדַע שָׁאוּל כִּי־שְׁמוּאֵל הוּא וַיִּקֹּד אַפַּיִם אַרְצָה וַיִּשְׁתָּחוּ׃ 28.15. וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר־לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וֵאלֹהִים סָר מֵעָלַי וְלֹא־עָנָנִי עוֹד גַּם בְּיַד־הַנְּבִיאִם גַּם־בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה׃ 28.16. וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃ 28.17. וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃ 28.18. כַּאֲשֶׁר לֹא־שָׁמַעְתָּ בְּקוֹל יְהוָה וְלֹא־עָשִׂיתָ חֲרוֹן־אַפּוֹ בַּעֲמָלֵק עַל־כֵּן הַדָּבָר הַזֶּה עָשָׂה־לְךָ יְהוָה הַיּוֹם הַזֶּה׃ 28.19. וְיִתֵּן יְהוָה גַּם אֶת־יִשְׂרָאֵל עִמְּךָ בְּיַד־פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת־מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד־פְּלִשְׁתִּים׃ 28.21. וַתָּבוֹא הָאִשָּׁה אֶל־שָׁאוּל וַתֵּרֶא כִּי־נִבְהַל מְאֹד וַתֹּאמֶר אֵלָיו הִנֵּה שָׁמְעָה שִׁפְחָתְךָ בְּקוֹלֶךָ וָאָשִׂים נַפְשִׁי בְּכַפִּי וָאֶשְׁמַע אֶת־דְּבָרֶיךָ אֲשֶׁר דִּבַּרְתָּ אֵלָי׃ 28.22. וְעַתָּה שְׁמַע־נָא גַם־אַתָּה בְּקוֹל שִׁפְחָתֶךָ וְאָשִׂמָה לְפָנֶיךָ פַּת־לֶחֶם וֶאֱכוֹל וִיהִי בְךָ כֹּחַ כִּי תֵלֵךְ בַּדָּרֶךְ׃ 28.23. וַיְמָאֵן וַיֹּאמֶר לֹא אֹכַל וַיִּפְרְצוּ־בוֹ עֲבָדָיו וְגַם־הָאִשָּׁה וַיִּשְׁמַע לְקֹלָם וַיָּקָם מֵהָאָרֶץ וַיֵּשֶׁב אֶל־הַמִּטָּה׃ 28.24. וְלָאִשָּׁה עֵגֶל־מַרְבֵּק בַּבַּיִת וַתְּמַהֵר וַתִּזְבָּחֵהוּ וַתִּקַּח־קֶמַח וַתָּלָשׁ וַתֹּפֵהוּ מַצּוֹת׃ 28.25. וַתַּגֵּשׁ לִפְנֵי־שָׁאוּל וְלִפְנֵי עֲבָדָיו וַיֹּאכֵלוּ וַיָּקֻמוּ וַיֵּלְכוּ בַּלַּיְלָה הַהוּא׃ 28.3. Now Shemu᾽el was dead, and all Yisra᾽el had mourned him, and buried him in Rama in his own city. And Sha᾽ul had put away the mediums and the wizards, out of the land." 28.4. And the Pelishtim gathered themselves together, and came and pitched in Shunem: and Sha᾽ul gathered all Yisra᾽el together, and they pitched on the Gilboa." 28.5. And when Sha᾽ul saw the camp of the Pelishtim, he was afraid, and his heart greatly trembled." 28.6. And when Sha᾽ul inquired of the Lord, the Lord answered him not, neither by dreams, nor by the Urim, nor by prophets." 28.7. Then said Sha᾽ul to his servants, Seek me a woman who is a medium, that I may go to her, and inquire of her. And his servants said to him, Behold, there is a medium at ῾En-dor." 28.8. And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee." 28.9. And the woman said to him, Behold, thou knowst what Sha᾽ul has done, how he has cut off the diviners, and the wizards, out of the land: why then layest thou a snare for my life, to cause me to die?" 28.10. And Sha᾽ul swore to her by the Lord, saying, As the Lord lives, no punishment shall befall thee for this thing." 28.11. Then said the woman, Whom shall I bring up to thee? And he said, Bring me up Shemu᾽el." 28.12. And when the woman saw Shemu᾽el, she cried with a loud voice: and the woman spoke to Sha᾽ul, saying, Why hast thou deceived me? for thou art Sha᾽ul." 28.13. And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth." 28.14. And he said to her, What form is he of? And she said, An old man comes up; and he is covered with a mantle. And Sha᾽ul knew that it was Shemu᾽el, and he stooped with his face to the ground, and bowed himself." 28.15. And Shemu᾽el said to Sha᾽ul, Why hast thou disquieted me, to bring me up? And Sha᾽ul answered, I am greatly distressed; for the Pelishtim make war against me, and God has departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayst make known to me what I shall do." 28.16. Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?" 28.17. And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:" 28.18. because thou wouldst not obey the voice of the Lord nor wouldst execute his fierce wrath upon ῾Amaleq, therefore has the Lord done this thing to thee this day." 28.19. Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim." 28.20. Then Sha᾽ul quickly fell full-length onto the ground and was greatly afraid at the words of Shemu᾽el; nor was there any strength in him, for he had eaten no bread all day and all night." 28.21. And the woman came to Sha᾽ul and saw that he was much terrified, and she said to him, Behold, thy handmaid has obeyed thy voice, and I have taken my life in my hand, and have hearkened to thy words which thou didst speak to me." 28.22. Now therefore, I pray thee, hearken thou also to the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayst have strength, when thou goest on thy way." 28.23. But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened to their voice. So he arose from the earth, and sat upon the bed." 28.24. And the woman had a fatted calf in the house; and she hastened, and killed it, and took flour, and kneaded it, and baked unleavened bread of it:" 28.25. and she brought it before Sha᾽ul, and before his servants; and they did eat. Then they rose up, and went away that night."
10. Hebrew Bible, 2 Kings, 25.13-25.17 (8th cent. BCE - 5th cent. BCE)

25.13. וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר בֵּית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־נְחֻשְׁתָּם בָּבֶלָה׃ 25.14. וְאֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר יְשָׁרְתוּ־בָם לָקָחוּ׃ 25.15. וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃ 25.16. הָעַמּוּדִים שְׁנַיִם הַיָּם הָאֶחָד וְהַמְּכֹנוֹת אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה לֹא־הָיָה מִשְׁקָל לִנְחֹשֶׁת כָּל־הַכֵּלִים הָאֵלֶּה׃ 25.17. שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת שָׁלֹשׁ אמה [אַמּוֹת] וּשְׂבָכָה וְרִמֹּנִים עַל־הַכֹּתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי עַל־הַשְּׂבָכָה׃ 25.13. And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon." 25.14. And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away." 25.15. And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away." 25.16. The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight." 25.17. The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network."
11. Hebrew Bible, Amos, 8.11 (8th cent. BCE - 6th cent. BCE)

8.11. הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יְהוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא־רָעָב לַלֶּחֶם וְלֹא־צָמָא לַמַּיִם כִּי אִם־לִשְׁמֹעַ אֵת דִּבְרֵי יְהוָה׃ 8.11. Behold, the days come, saith the Lord GOD, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, But of hearing the words of the LORD."
12. Hebrew Bible, Isaiah, 29.7-29.8, 40.11, 49.17-49.18, 49.20, 49.22, 51.3, 52.2, 52.7, 52.11-52.12, 54.1, 54.4, 54.7, 54.11-54.12, 55.1, 55.12, 60.1, 60.4, 60.7, 60.9, 60.14-60.16, 61.10, 63.11 (8th cent. BCE - 5th cent. BCE)

29.7. וְהָיָה כַּחֲלוֹם חֲזוֹן לַיְלָה הֲמוֹן כָּל־הַגּוֹיִם הַצֹּבְאִים עַל־אֲרִיאֵל וְכָל־צֹבֶיהָ וּמְצֹדָתָהּ וְהַמְּצִיקִים לָהּ׃ 29.8. וְהָיָה כַּאֲשֶׁר יַחֲלֹם הָרָעֵב וְהִנֵּה אוֹכֵל וְהֵקִיץ וְרֵיקָה נַפְשׁוֹ וְכַאֲשֶׁר יַחֲלֹם הַצָּמֵא וְהִנֵּה שֹׁתֶה וְהֵקִיץ וְהִנֵּה עָיֵף וְנַפְשׁוֹ שׁוֹקֵקָה כֵּן יִהְיֶה הֲמוֹן כָּל־הַגּוֹיִם הַצֹּבְאִים עַל־הַר צִיּוֹן׃ 40.11. כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃ 49.17. מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ׃ 49.18. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ חַי־אָנִי נְאֻם־יְהוָה כִּי כֻלָּם כָּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה׃ 49.22. כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֶשָּׂא אֶל־גּוֹיִם יָדִי וְאֶל־עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל־כָּתֵף תִּנָּשֶׂאנָה׃ 51.3. כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃ 52.2. הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 52.12. כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.4. אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.11. עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ 54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ 55.1. כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן־הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם־הִרְוָה אֶת־הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל׃ 55.1. הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב׃ 55.12. כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.4. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ 60.7. כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃ 60.9. כִּי־לִי אִיִּים יְקַוּוּ וָאֳנִיּוֹת תַּרְשִׁישׁ בָּרִאשֹׁנָה לְהָבִיא בָנַיִךְ מֵרָחוֹק כַּסְפָּם וּזְהָבָם אִתָּם לְשֵׁם יְהוָה אֱלֹהַיִךְ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃ 60.14. וְהָלְכוּ אֵלַיִךְ שְׁחוֹחַ בְּנֵי מְעַנַּיִךְ וְהִשְׁתַּחֲווּ עַל־כַּפּוֹת רַגְלַיִךְ כָּל־מְנַאֲצָיִךְ וְקָרְאוּ לָךְ עִיר יְהוָה צִיּוֹן קְדוֹשׁ יִשְׂרָאֵל׃ 60.15. תַּחַת הֱיוֹתֵךְ עֲזוּבָה וּשְׂנוּאָה וְאֵין עוֹבֵר וְשַׂמְתִּיךְ לִגְאוֹן עוֹלָם מְשׂוֹשׂ דּוֹר וָדוֹר׃ 60.16. וְיָנַקְתְּ חֲלֵב גּוֹיִם וְשֹׁד מְלָכִים תִּינָקִי וְיָדַעַתְּ כִּי אֲנִי יְהוָה מוֹשִׁיעֵךְ וְגֹאֲלֵךְ אֲבִיר יַעֲקֹב׃ 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ 29.7. And the multitude of all the nations that war against Ariel, Even all that war against her, and the bulwarks about her, and they that distress her, Shall be as a dream, a vision of the night." 29.8. And it shall be as when a hungry man dreameth, and, behold, he eateth, But he awaketh, and his soul is empty; Or as when a thirsty man dreameth, and, behold, he drinketh, But he awaketh, and, behold, he is faint, and his soul hath appetite— So shall the multitude of all the nations be, that fight against mount Zion." 40.11. Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck." 49.17. Thy children make haste; Thy destroyers and they that made thee waste shall go forth from thee." 49.18. Lift up thine eyes round about, and behold: All these gather themselves together, and come to thee. As I live, saith the LORD, Thou shalt surely clothe thee with them all as with an ornament, And gird thyself with them, like a bride." 49.20. The children of thy bereavement Shall yet say in thine ears: ‘The place is too strait for me; Give place to me that I may dwell.’" 49.22. Thus saith the Lord GOD: Behold, I will lift up My hand to the nations, And set up Mine ensign to the peoples, And they shall bring thy sons in their bosom, And thy daughters shall be carried upon their shoulders." 51.3. For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody." 52.2. Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion." 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’" 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD." 52.12. For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward." 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD." 54.4. Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more." 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee." 54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires." 54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones." 55.1. Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price." 55.12. For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 60.4. Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side." 60.7. All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house." 60.9. Surely the isles shall wait for Me, And the ships of Tarshish first, To bring thy sons from far, Their silver and their gold with them, For the name of the LORD thy God, And for the Holy One of Israel, because He hath glorified thee." 60.14. And the sons of them that afflicted thee Shall come bending unto thee, And all they that despised thee shall bow down At the soles of thy feet; And they shall call thee The city of the LORD, The Zion of the Holy One of Israel." 60.15. Whereas thou hast been forsaken and hated, So that no man passed through thee, I will make thee an eternal excellency, A joy of many generations." 60.16. Thou shalt also suck the milk of the nations, And shalt suck the breast of kings; And thou shalt know that I the LORD am thy Saviour, And I, the Mighty One of Jacob, thy Redeemer." 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?"
13. Hebrew Bible, Jeremiah, 3.16, 13.6, 14.13-14.14, 23.16, 23.24-23.32, 27.9, 27.21-27.22, 29.8, 32.14 (8th cent. BCE - 5th cent. BCE)

3.16. וְהָיָה כִּי תִרְבּוּ וּפְרִיתֶם בָּאָרֶץ בַּיָּמִים הָהֵמָּה נְאֻם־יְהוָה לֹא־יֹאמְרוּ עוֹד אֲרוֹן בְּרִית־יְהוָה וְלֹא יַעֲלֶה עַל־לֵב וְלֹא יִזְכְּרוּ־בוֹ וְלֹא יִפְקֹדוּ וְלֹא יֵעָשֶׂה עוֹד׃ 13.6. וַיְהִי מִקֵּץ יָמִים רַבִּים וַיֹּאמֶר יְהוָה אֵלַי קוּם לֵךְ פְּרָתָה וְקַח מִשָּׁם אֶת־הָאֵזוֹר אֲשֶׁר צִוִּיתִיךָ לְטָמְנוֹ־שָׁם׃ 14.13. וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה הַנְּבִאִים אֹמְרִים לָהֶם לֹא־תִרְאוּ חֶרֶב וְרָעָב לֹא־יִהְיֶה לָכֶם כִּי־שְׁלוֹם אֱמֶת אֶתֵּן לָכֶם בַּמָּקוֹם הַזֶּה׃ 14.14. וַיֹּאמֶר יְהוָה אֵלַי שֶׁקֶר הַנְּבִאִים נִבְּאִים בִּשְׁמִי לֹא שְׁלַחְתִּים וְלֹא צִוִּיתִים וְלֹא דִבַּרְתִּי אֲלֵיהֶם חֲזוֹן שֶׁקֶר וְקֶסֶם ואלול [וֶאֱלִיל] ותרמות [וְתַרְמִית] לִבָּם הֵמָּה מִתְנַבְּאִים לָכֶם׃ 23.16. כֹּה־אָמַר יְהוָה צְבָאוֹת אַל־תִּשְׁמְעוּ עַל־דִּבְרֵי הַנְּבִאִים הַנִּבְּאִים לָכֶם מַהְבִּלִים הֵמָּה אֶתְכֶם חֲזוֹן לִבָּם יְדַבֵּרוּ לֹא מִפִּי יְהוָה׃ 23.24. אִם־יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא־אֶרְאֶנּוּ נְאֻם־יְהוָה הֲלוֹא אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲנִי מָלֵא נְאֻם־יְהוָה׃ 23.25. שָׁמַעְתִּי אֵת אֲשֶׁר־אָמְרוּ הַנְּבִאִים הַנִּבְּאִים בִּשְׁמִי שֶׁקֶר לֵאמֹר חָלַמְתִּי חָלָמְתִּי׃ 23.26. עַד־מָתַי הֲיֵשׁ בְּלֵב הַנְּבִאִים נִבְּאֵי הַשָּׁקֶר וּנְבִיאֵי תַּרְמִת לִבָּם׃ 23.27. הַחֹשְׁבִים לְהַשְׁכִּיחַ אֶת־עַמִּי שְׁמִי בַּחֲלוֹמֹתָם אֲשֶׁר יְסַפְּרוּ אִישׁ לְרֵעֵהוּ כַּאֲשֶׁר שָׁכְחוּ אֲבוֹתָם אֶת־שְׁמִי בַּבָּעַל׃ 23.28. הַנָּבִיא אֲשֶׁר־אִתּוֹ חֲלוֹם יְסַפֵּר חֲלוֹם וַאֲשֶׁר דְּבָרִי אִתּוֹ יְדַבֵּר דְּבָרִי אֱמֶת מַה־לַתֶּבֶן אֶת־הַבָּר נְאֻם־יְהוָה׃ 23.29. הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃ 23.31. הִנְנִי עַל־הַנְּבִיאִם נְאֻם־יְהוָה הַלֹּקְחִים לְשׁוֹנָם וַיִּנְאֲמוּ נְאֻם׃ 23.32. הִנְנִי עַל־נִבְּאֵי חֲלֹמוֹת שֶׁקֶר נְאֻם־יְהוָה וַיְסַפְּרוּם וַיַּתְעוּ אֶת־עַמִּי בְּשִׁקְרֵיהֶם וּבְפַחֲזוּתָם וְאָנֹכִי לֹא־שְׁלַחְתִּים וְלֹא צִוִּיתִים וְהוֹעֵיל לֹא־יוֹעִילוּ לָעָם־הַזֶּה נְאֻם־יְהוָה׃ 27.9. וְאַתֶּם אַל־תִּשְׁמְעוּ אֶל־נְבִיאֵיכֶם וְאֶל־קֹסְמֵיכֶם וְאֶל חֲלֹמֹתֵיכֶם וְאֶל־עֹנְנֵיכֶם וְאֶל־כַּשָּׁפֵיכֶם אֲשֶׁר־הֵם אֹמְרִים אֲלֵיכֶם לֵאמֹר לֹא תַעַבְדוּ אֶת־מֶלֶךְ בָּבֶל׃ 27.21. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עַל־הַכֵּלִים הַנּוֹתָרִים בֵּית יְהוָה וּבֵית מֶלֶךְ־יְהוּדָה וִירוּשָׁלִָם׃ 27.22. בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פָּקְדִי אֹתָם נְאֻם־יְהוָה וְהַעֲלִיתִים וַהֲשִׁיבֹתִים אֶל־הַמָּקוֹם הַזֶּה׃ 29.8. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אַל־יַשִּׁיאוּ לָכֶם נְבִיאֵיכֶם אֲשֶׁר־בְּקִרְבְּכֶם וְקֹסְמֵיכֶם וְאַל־תִּשְׁמְעוּ אֶל־חֲלֹמֹתֵיכֶם אֲשֶׁר אַתֶּם מַחְלְמִים׃ 32.14. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לָקוֹחַ אֶת־הַסְּפָרִים הָאֵלֶּה אֵת סֵפֶר הַמִּקְנָה הַזֶּה וְאֵת הֶחָתוּם וְאֵת סֵפֶר הַגָּלוּי הַזֶּה וּנְתַתָּם בִּכְלִי־חָרֶשׂ לְמַעַן יַעַמְדוּ יָמִים רַבִּים׃ 3.16. And it shall come to pass, when ye are multiplied and increased in the land, in those days, saith the LORD, they shall say no more: The ark of the covet of the LORD; neither shall it come to mind; neither shall they make mention of it; neither shall they miss it; neither shall it be made any more." 13.6. And it came to pass after many days, that the LORD said unto me: ‘Arise, go to Perath, and take the girdle from thence, which I commanded thee to hide there.’" 14.13. Then said I: ‘Ah, Lord GOD! behold, the prophets say unto them: Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.’" 14.14. Then the LORD said unto me: ‘The prophets prophesy lies in My name; I sent them not, neither have I commanded them, neither spoke I unto them; they prophesy unto you a lying vision, and divination, and a thing of nought, and the deceit of their own heart." 23.16. Thus saith the LORD of hosts: Hearken not unto the words of the prophets that prophesy unto you, They lead you unto vanity; They speak a vision of their own heart, And not out of the mouth of the LORD." 23.24. Can any hide himself in secret places That I shall not see him? saith the LORD. Do not I fill heaven and earth? Saith the LORD." 23.25. I have heard what the prophets have said, That prophesy lies in My name, saying: ‘I have dreamed, I have dreamed.’" 23.26. How long shall this be? Is it in the heart of the prophets that prophesy lies, And the prophets of the deceit of their own heart?" 23.27. That think to cause My people to forget My name By their dreams which they tell every man to his neighbour, As their fathers forgot My name for Baal." 23.28. The prophet that hath a dream, let him tell a dream; And he that hath My word; let him speak My word faithfully. What hath the straw to do with the wheat? Saith the LORD." 23.29. Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?" 23.30. Therefore, behold, I am against the prophets, saith the LORD, that steal My words every one from his neighbour." 23.31. Behold, I am against the prophets, saith the LORD, that use there tongues and say: ‘He saith.’" 23.32. Behold, I am against them that prophesy lying dreams, saith the LORD, and do tell them, and cause My people to err by their lies, and by their wantonness; yet I sent them not, nor commanded them; neither can they profit this people at all, saith the LORD." 27.9. But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying: Ye shall not serve the king of Babylon;" 27.21. yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah, and at Jerusalem:" 27.22. They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the LORD, and bring them up, and restore them to this place.’" 29.8. For thus saith the LORD of hosts, the God of Israel: Let not your prophets that are in the midst of you, and your diviners, beguile you, neither hearken ye to your dreams which ye cause to be dreamed." 32.14. ’Thus saith the LORD of hosts, the God of Israel: Take these deeds, this deed of the purchase, both that which is sealed, and this deed which is open, and put them in an earthen vessel; that they may continue many days."
14. Hebrew Bible, Lamentations, 1.1-1.5, 1.8-1.11, 1.18, 1.21, 2.1, 2.3-2.8, 2.10-2.13, 2.15, 2.18, 2.20, 2.22, 4.4-4.10, 4.18, 5.4-5.5, 5.9-5.13, 5.18 (8th cent. BCE - 5th cent. BCE)

1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃ 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 1.3. גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל־רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים׃ 1.4. דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃ 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃ 1.9. טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃ 1.11. כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם [מַחֲמַדֵּיהֶם] בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃ 1.18. צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃ 1.21. שָׁמְעוּ כִּי נֶאֱנָחָה אָנִי אֵין מְנַחֵם לִי כָּל־אֹיְבַי שָׁמְעוּ רָעָתִי שָׂשׂוּ כִּי אַתָּה עָשִׂיתָ הֵבֵאתָ יוֹם־קָרָאתָ וְיִהְיוּ כָמוֹנִי׃ 2.1. אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃ 2.1. יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃ 2.3. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ 2.4. דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃ 2.5. הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃ 2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ 2.7. זָנַח אֲדֹנָי מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהוָה כְּיוֹם מוֹעֵד׃ 2.8. חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃ 2.11. כָּלוּ בַדְּמָעוֹת עֵינַי חֳמַרְמְרוּ מֵעַי נִשְׁפַּךְ לָאָרֶץ כְּבֵדִי עַל־שֶׁבֶר בַּת־עַמִּי בֵּעָטֵף עוֹלֵל וְיוֹנֵק בִּרְחֹבוֹת קִרְיָה׃ 2.12. לְאִמֹּתָם יֹאמְרוּ אַיֵּה דָּגָן וָיָיִן בְּהִתְעַטְּפָם כֶּחָלָל בִּרְחֹבוֹת עִיר בְּהִשְׁתַּפֵּךְ נַפְשָׁם אֶל־חֵיק אִמֹּתָם׃ 2.13. מָה־אֲעִידֵךְ מָה אֲדַמֶּה־לָּךְ הַבַּת יְרוּשָׁלִַם מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ בְּתוּלַת בַּת־צִיּוֹן כִּי־גָדוֹל כַּיָּם שִׁבְרֵךְ מִי יִרְפָּא־לָךְ׃ 2.15. סָפְקוּ עָלַיִךְ כַּפַּיִם כָּל־עֹבְרֵי דֶרֶךְ שָׁרְקוּ וַיָּנִעוּ רֹאשָׁם עַל־בַּת יְרוּשָׁלִָם הֲזֹאת הָעִיר שֶׁיֹּאמְרוּ כְּלִילַת יֹפִי מָשׂוֹשׂ לְכָל־הָאָרֶץ׃ 2.18. צָעַק לִבָּם אֶל־אֲדֹנָי חוֹמַת בַּת־צִיּוֹן הוֹרִידִי כַנַּחַל דִּמְעָה יוֹמָם וָלַיְלָה אַל־תִּתְּנִי פוּגַת לָךְ אַל־תִּדֹּם בַּת־עֵינֵךְ׃ 2.22. תִּקְרָא כְיוֹם מוֹעֵד מְגוּרַי מִסָּבִיב וְלֹא הָיָה בְּיוֹם אַף־יְהוָה פָּלִיט וְשָׂרִיד אֲשֶׁר־טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם׃ 4.4. דָּבַק לְשׁוֹן יוֹנֵק אֶל־חכּוֹ בַּצָּמָא עוֹלָלִים שָׁאֲלוּ לֶחֶם פֹּרֵשׂ אֵין לָהֶם׃ 4.5. הָאֹכְלִים לְמַעֲדַנִּים נָשַׁמּוּ בַּחוּצוֹת הָאֱמֻנִים עֲלֵי תוֹלָע חִבְּקוּ אַשְׁפַּתּוֹת׃ 4.6. וַיִּגְדַּל עֲוֺן בַּת־עַמִּי מֵחַטַּאת סְדֹם הַהֲפוּכָה כְמוֹ־רָגַע וְלֹא־חָלוּ בָהּ יָדָיִם׃ 4.7. זַכּוּ נְזִירֶיהָ מִשֶּׁלֶג צַחוּ מֵחָלָב אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָם׃ 4.8. חָשַׁךְ מִשְּׁחוֹר תָּאֳרָם לֹא נִכְּרוּ בַּחוּצוֹת צָפַד עוֹרָם עַל־עַצְמָם יָבֵשׁ הָיָה כָעֵץ׃ 4.9. טוֹבִים הָיוּ חַלְלֵי־חֶרֶב מֵחַלְלֵי רָעָב שֶׁהֵם יָזוּבוּ מְדֻקָּרִים מִתְּנוּבֹת שָׂדָי׃ 4.18. צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחֹבֹתֵינוּ קָרַב קִצֵּינוּ מָלְאוּ יָמֵינוּ כִּי־בָא קִצֵּינוּ׃ 5.4. מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ עֵצֵינוּ בִּמְחִיר יָבֹאוּ׃ 5.5. עַל צַוָּארֵנוּ נִרְדָּפְנוּ יָגַעְנוּ לא [וְלֹא] הוּנַח לָנוּ׃ 5.9. בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ מִפְּנֵי חֶרֶב הַמִּדְבָּר׃ 5.11. נָשִׁים בְּצִיּוֹן עִנּוּ בְּתֻלֹת בְּעָרֵי יְהוּדָה׃ 5.12. שָׂרִים בְּיָדָם נִתְלוּ פְּנֵי זְקֵנִים לֹא נֶהְדָּרוּ׃ 5.13. בַּחוּרִים טְחוֹן נָשָׂאוּ וּנְעָרִים בָּעֵץ כָּשָׁלוּ׃ 5.18. עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃ 1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary. 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies." 1.3. Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries." 1.4. The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly." 1.5. Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)" 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away." 1.9. Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t" 1.10. The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \t" 1.11. All her people are sighing [as] they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless. " 1.18. The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity." 1.21. They have heard how I sigh, [and] there is none to comfort me, all my enemies have heard of my trouble [and] are glad that You have done it; [if only] You had brought the day that You proclaimed [upon them] and let them be like me." 2.1. How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger." 2.3. He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about." 2.4. He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire." 2.5. The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning." 2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest." 2.7. The Lord hath cast off His altar, He hath abhorred His sanctuary, He hath given up into the hand of the enemy The walls of her palaces; They have made a noise in the house of the LORD, As in the day of a solemn assembly." 2.8. The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together." 2.10. They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground." 2.11. Mine eyes do fail with tears, Mine inwards burn, My liver is poured upon the earth, For the breach of the daughter of my people; Because the young children and the sucklings swoon In the broad places of the city." 2.12. They say to their mothers: ‘Where is corn and wine?’ When they swoon as the wounded In the broad places of the city, When their soul is poured out Into their mothers’bosom." 2.13. What shall I take to witness for thee? What shall I liken to thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea; Who can heal thee?" 2.15. All that pass by clap Their hands at thee; They hiss and wag their head At the daughter of Jerusalem: ‘Is this the city that men called The perfection of beauty, The joy of the whole earth?’ ." 2.18. Their heart cried unto the Lord: ‘O wall of the daughter of Zion, Let tears run down like a river Day and night; Give thyself no respite; Let not the apple of thine eye cease." 2.20. ’See, O LORD, and consider, To whom Thou hast done thus! Shall the women eat their fruit, The children that are dandled in the hands? Shall the priest and the prophet be slain In the sanctuary of the Lord?" 2.22. Thou hast called, as in the day of a solemn assembly, My terrors on every side, And there was none in the day of the LORD’S anger That escaped or remained; Those that I have dandled and brought up Hath mine enemy consumed.’" 4.4. The tongue of the sucking child cleaveth To the roof of his mouth for thirst; The young children ask bread, And none breaketh it unto them." 4.5. They that did feed on dainties Are desolate in the streets; They that were brought up in scarlet Embrace dunghills." 4.6. For the iniquity of the daughter of my people is greater Than the sin of Sodom, That was overthrown as in a moment, And no hands fell upon her." 4.7. Her princes were purer than snow, They were whiter than milk, They were more ruddy in body than rubies, Their polishing was as of sapphire;" 4.8. Their visage is blacker than a coal; They are not known in the streets; Their skin is shrivelled upon their bones; It is withered, it is become like a stick." 4.9. They that are slain with the sword are better Than they that are slain with hunger; For these pine away, stricken through, For want of the fruits of the field." 4.10. The hands of women full of compassion Have sodden their own children; They were their food In the destruction of the daughter of my people." 4.18. They hunt our steps, That we cannot go in our broad places; Our end is near, our days are fulfilled; For our end is come." 5.4. We have drunk our water for money; Our wood cometh to us for price." 5.5. To our very necks we are pursued; We labour, and have no rest." 5.9. We get our bread with the peril of our lives Because of the sword of the wilderness." 5.10. Our skin is hot like an oven Because of the burning heat of famine." 5.11. They have ravished the women in Zion, The maidens in the cities of Judah." 5.12. Princes are hanged up by their hand; The faces of elders are not honoured." 5.13. The young men have borne the mill, And the children have stumbled under the wood." 5.18. For the mountain of Zion, which is desolate, The foxes walk upon it."
15. Hebrew Bible, Ezekiel, 12.23, 13.23 (6th cent. BCE - 5th cent. BCE)

12.23. לָכֵן אֱמֹר אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִשְׁבַּתִּי אֶת־הַמָּשָׁל הַזֶּה וְלֹא־יִמְשְׁלוּ אֹתוֹ עוֹד בְּיִשְׂרָאֵל כִּי אִם־דַּבֵּר אֲלֵיהֶם קָרְבוּ הַיָּמִים וּדְבַר כָּל־חָזוֹן׃ 13.23. לָכֵן שָׁוְא לֹא תֶחֱזֶינָה וְקֶסֶם לֹא־תִקְסַמְנָה עוֹד וְהִצַּלְתִּי אֶת־עַמִּי מִיֶּדְכֶן וִידַעְתֶּן כִּי־אֲנִי יְהוָה׃ 12.23. Tell them therefore: Thus saith the Lord GOD: I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them: The days are at hand, and the word of every vision." 13.23. therefore ye shall no more see vanity, nor divine divinations; and I will deliver My people out of your hand; and ye shall know that I am the LORD.’"
16. Hebrew Bible, Ecclesiastes, 5.3, 5.7 (5th cent. BCE - 2nd cent. BCE)

5.3. כַּאֲשֶׁר תִּדֹּר נֶדֶר לֵאלֹהִים אַל־תְּאַחֵר לְשַׁלְּמוֹ כִּי אֵין חֵפֶץ בַּכְּסִילִים אֵת אֲשֶׁר־תִּדֹּר שַׁלֵּם׃ 5.7. אִם־עֹשֶׁק רָשׁ וְגֵזֶל מִשְׁפָּט וָצֶדֶק תִּרְאֶה בַמְּדִינָה אַל־תִּתְמַהּ עַל־הַחֵפֶץ כִּי גָבֹהַּ מֵעַל גָּבֹהַ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם׃ 5.3. When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou vowest." 5.7. If thou seest the oppression of the poor, and the violent perverting of justice and righteousness in the state, marvel not at the matter; for one higher than the high watcheth, and there are higher than they."
17. Hebrew Bible, Zechariah, 10.2, 13.2-13.3 (5th cent. BCE - 4th cent. BCE)

10.2. כִּי הַתְּרָפִים דִּבְּרוּ־אָוֶן וְהַקּוֹסְמִים חָזוּ שֶׁקֶר וַחֲלֹמוֹת הַשָּׁוא יְדַבֵּרוּ הֶבֶל יְנַחֵמוּן עַל־כֵּן נָסְעוּ כְמוֹ־צֹאן יַעֲנוּ כִּי־אֵין רֹעֶה׃ 13.2. וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ׃ 13.3. וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם יְהוָה וּדְקָרֻהוּ אָבִיהוּ וְאִמּוֹ יֹלְדָיו בְּהִנָּבְאוֹ׃ 10.2. For the teraphim have spoken vanity, And the diviners have seen a lie, And the dreams speak falsely, They comfort in vain; Therefore they go their way like sheep, They are afflicted, because there is no shepherd." 13.2. And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land." 13.3. And it shall come to pass that, when any shall yet prophesy, then his father and his mother that begot him shall say unto him: ‘Thou shalt not live, for thou speakest lies in the name of the LORD’; and his father and his mother that begot him shall thrust him through when he prophesieth."
18. Septuagint, Prayer of Azariah, 15 (5th cent. BCE - 2nd cent. BCE)

19. Dead Sea Scrolls, Pesher On Habakkuk, 2.6-2.10, 7.4-7.5 (2nd cent. BCE - 1st cent. CE)

20. Dead Sea Scrolls, Community Rule, 9.9-9.11 (2nd cent. BCE - 1st cent. CE)

21. Hebrew Bible, Daniel, 1.17, 4.15, 5.12 (2nd cent. BCE - 2nd cent. BCE)

1.17. וְהַיְלָדִים הָאֵלֶּה אַרְבַּעְתָּם נָתַן לָהֶם הָאֱלֹהִים מַדָּע וְהַשְׂכֵּל בְּכָל־סֵפֶר וְחָכְמָה וְדָנִיֵּאל הֵבִין בְּכָל־חָזוֹן וַחֲלֹמוֹת׃ 4.15. דְּנָה חֶלְמָא חֲזֵית אֲנָה מַלְכָּא נְבוּכַדְנֶצַּר ואנתה [וְאַנְתְּ] בֵּלְטְשַׁאצַּר פִּשְׁרֵא אֱמַר כָּל־קֳבֵל דִּי כָּל־חַכִּימֵי מַלְכוּתִי לָא־יָכְלִין פִּשְׁרָא לְהוֹדָעֻתַנִי ואנתה [וְאַנְתְּ] כָּהֵל דִּי רוּחַ־אֱלָהִין קַדִּישִׁין בָּךְ׃ 5.12. כָּל־קֳבֵל דִּי רוּחַ יַתִּירָה וּמַנְדַּע וְשָׂכְלְתָנוּ מְפַשַּׁר חֶלְמִין וַאַחֲוָיַת אֲחִידָן וּמְשָׁרֵא קִטְרִין הִשְׁתְּכַחַת בֵּהּ בְּדָנִיֵּאל דִּי־מַלְכָּא שָׂם־שְׁמֵהּ בֵּלְטְשַׁאצַּר כְּעַן דָּנִיֵּאל יִתְקְרֵי וּפִשְׁרָה יְהַחֲוֵה׃ 1.17. Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams." 4.15. This dream I king Nebuchadnezzar have seen; and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able, for the spirit of the holy gods is in thee.’" 5.12. forasmuch as a surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will declare the interpretation.’"
22. Septuagint, 1 Maccabees, 9.27, 14.41 (2nd cent. BCE - 2nd cent. BCE)

9.27. Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise
23. Septuagint, 2 Maccabees, 2.4-2.8 (2nd cent. BCE - 2nd cent. BCE)

2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.' 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' 2.6. Some of those who followed him came up to mark the way, but could not find it.' 2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.'
24. Anon., 2 Baruch, 6.7-6.9 (1st cent. CE - 2nd cent. CE)

25. Josephus Flavius, Against Apion, 1.41 (1st cent. CE - 1st cent. CE)

1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time;
26. New Testament, 1 Corinthians, 10.26 (1st cent. CE - 1st cent. CE)

10.26. for "the earth is the Lord's, andits fullness.
27. New Testament, Acts, 19.2 (1st cent. CE - 2nd cent. CE)

19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit.
28. New Testament, Hebrews, 1.1-1.2 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
29. New Testament, John, 8.52 (1st cent. CE - 1st cent. CE)

8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.'
30. New Testament, Mark, 6.15 (1st cent. CE - 1st cent. CE)

6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets.
31. New Testament, Matthew, 11.13 (1st cent. CE - 1st cent. CE)

11.13. For all the prophets and the law prophesied until John.
32. Tosefta, Sotah, 13.1, 13.3 (1st cent. CE - 2nd cent. CE)

33. Tosefta, Kippurim, 2.15 (1st cent. CE - 2nd cent. CE)

34. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE)

12a. ומי הוה שמן המשחה והתניא משנגנז ארון נגנז שמן המשחה וצנצנת המן ומקלו של אהרן שקדיה ופרחיה וארגז ששלחו פלשתים דורון לישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השבותם לו אשם תשימו בארגז מצדו ושלחתם אותו והלך,ומי גנזו יאשיהו מלך יהודה גנזו שראה שכתוב בתורה (דברים כח, לו) יולך ה' אותך ואת מלכך וגו' צוה וגנזום שנאמר (דברי הימים ב לה, ג) ויאמר ללוים המבינים לכל ישראל הקדושים לה' תנו את ארון הקדש בבית אשר בנה שלמה בן דוד מלך ישראל אין לכם משא בכתף עתה עבדו את ה' אלהיכם ואת עמו ישראל,ואמר רבי אלעזר אתיא שם שם אתיא משמרת משמרת אתיא דורות דורות אמר רב פפא באפרסמא דכיא,ת"ר כיצד מושחין את המלכים כמין נזר ואת הכהנים כמין כי מאי כמין כי אמר רב מנשיא בר גדא כמין כף יוני,תני חדא בתחלה מוצקין שמן על ראשו ואח"כ נותנין לו שמן בין ריסי עיניו ותניא אחריתי בתחלה נותנין לו שמן בין ריסי עיניו ואח"כ מוצקים לו שמן על ראשו תנאי היא איכא דאמרי משיחה עדיפא ואיכא דאמרי יציקה עדיפא,מ"ט דמאן דאמר יציקה עדיפא דכתיב (ויקרא ח, יב) ויצוק משמן המשחה על ראש אהרן וימשח אותו לקדשו ומאן דאמר משיחה עדיפא מ"ט קסבר שכן אתה מוצא אצל כלי שרת והכתיב ויצוק ובסוף וימשח הכי קאמר מאי טעם ויצוק משום דוימשח,ת"ר (תהלים קלג, ב) כשמן הטוב [וגו'] יורד על הזקן זקן אהרן וגו' כמין שני טפי מרגליות היו תלויות לאהרן בזקנו אמר רב פפא תנא כשהוא מספר עולות ויושבות לו בעיקר זקנו ועל דבר זה היה משה דואג אמר שמא חס ושלום מעלתי בשמן המשחה יצתה בת קול ואמרה כשמן הטוב וגו' (תהלים קלג, ג) כטל חרמון מה טל חרמון אין בו מעילה אף שמן המשחה שבזקן אהרן אין בו מעילה,ועדיין היה אהרן דואג אמר שמא משה לא מעל אבל אני מעלתי יצתה בת קול ואמרה לו (תהלים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א, לג) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גחון,אמר רבי אמי האי מאן דבעי לידע אי מסיק שתיה אי לא ניתלי שרגא בעשרה יומי דבין ראש השנה ליום הכפורים בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי למיעבד בעיסקא ובעי למידע אי מצלח אי לא מצלח לירבי תרנגולא אי שמין ושפר מצלח,האי מאן דבעי למיפק [לאורחא] ובעי למידע אי חזר ואתי לביתא אי לא ניקום בביתא דחברא אי חזי בבואה דבבואה לידע דהדר ואתי לביתא ולאו מלתא היא דלמא חלשא דעתיה ומיתרע מזליה אמר אביי השתא דאמרת סימנא מילתא היא [לעולם] יהא רגיל למיחזי בריש שתא קרא ורוביא כרתי וסילקא ותמרי,אמר להו רב משרשיא לבריה כי בעיתו מיעל ומיגמרי קמי רבייכו גרסו מתניתא ועלו לקמי רבייכו וכי יתביתו קמיה חזו לפומיה דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך וכי גרסיתו גרסו על נהרא דמיא דכי היכי דמשכן מיא משכן שמעתתייכו ותיבו אקילקלי דמתא מחסיא ולא תיבו אפדני דפומבדיתא טב גלדנא סריא [דמתא מחסיא למיכל] מכותחא דרמי כיפי,(שמואל א ב, א) רמה קרני באלהי רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותן שאול ויהוא שנמשחו בפך לא נמשכה מלכותן:,המשוח בשמן המשחה וכו': ת"ר משיח יכול מלך ת"ל כהן אי כהן יכול מרובה בגדים ת"ל משיח אי משיח יכול משוח מלחמה תלמוד לומר והכהן המשיח שאינו משיח על גביו,מאי משמע כדאמר רבא הירך המיומנת שבירך הכא נמי המשיח המיומן שבמשוחים,אמר מר משיח יכול מלך מלך פר הוא דמייתי שעיר הוא דמייתי איצטריך ס"ד אמינא על שגגת מעשה יביא שעיר על העלם דבר יביא פר קמ"ל:,אין בין משוח בשמן המשחה כו': מתניתין דלא כרבי מאיר דאי ר"מ הא תניא מרובה בגדים מביא פר הבא על כל המצות דברי ר"מ ולא הודו לו חכמים,מ"ט דר"מ דתניא (ויקרא ד, ג) משיח אין לי אלא משוח בשמן המשחה מרובה בגדים מנין תלמוד לומר הכהן המשיח,במאי אוקימתיה כרבנן 12a. The Gemara asks with regard to the fact that Jehoahaz was anointed: bAnd was there anointing oilduring the days of Jehoahaz? bBut isn’t it taughtin a ibaraita /i: bWhen the Ark of the Covet was sequestered, the anointing oil, and the jar of imanna /i(see Exodus 16:33), band Aaron’s staffwith bits almonds and blossoms(see Numbers 17:23), band the chest that the Philistines sentas ba gift to Israel,were all bsequesteredwith it, bas it is stated:“And you shall take the Ark of the Lord, and lay it upon the cart, band put the vessels of gold that you return Him as a guilt-offering in a chest by its side and send it away that it may go”(I Samuel 6:8)., bAnd who sequesteredthe Ark? bJosiah, king of Judea, sequestered it, as he saw that it is written in the Torahin the portion of rebuke: b“The Lord will lead you, and your kingwhom you shall establish over you, unto a nation that you have not known” (Deuteronomy 28:36). bHe commanded andthe people bsequestered them, as it is stated: “And he said to the Levites who taught all Israel, and who were sacred unto the Lord: Place the sacred Ark in the room that Solomon, son of David, king of Israel built; there shall be no more burden upon your shoulders. Now serve the Lord your God and His people Israel”(II Chronicles 35:3)., bAnd Rabbi Elazar says: One derivesa verbal analogy between the term: bThere,written with regard to the Ark (see Exodus 29:43), and the term: bThere,written with regard to the jar of imanna(see Exodus 16:33); and between the term: bKeepsake,written with regard to the jar of imanna(see Exodus 16:33), and the term: bKeepsake,written with regard to Aaron’s staff (see Numbers 17:25–26); and between the term: bGenerations,written with regard to the jar of imanna(see Exodus 16:33), and the term: bGenerations,written with regard to the anointing oil (see Exodus 30:31). By means of these verbal analogies it is derived that all of these items were sequestered. bRav Pappa said:They anointed Jehoahaz bwith pure balsamoil, not with anointing oil.,§ bThe Sages taught: How does one anoint the kings?One smears the oil in a manner that is bsimilar tothe form of ba crownaround his head. bAndhow does one anoint bthe priests?One smears the oil in a shape blikethe Greek letter bchi.The Gemara asks: bWhatis the meaning of: bLikethe Greek letter bchi? Rav Menashya bar Gadda said: Likethe bGreekequivalent of the Hebrew letter ikaf /i. /b, bIt is taughtin bone ibaraita /i: bInitially, they pour oil onthe priest’s bhead, and thereafter, they place oil for him between the lashes of his eyes. And it is taughtin ba different ibaraita /i: bInitially, they place oil for him between the lashes of his eyes, and thereafter, they pour oil on his head.The Gemara explains: bIt isa dispute between itanna’im /i. Some say: Anointingwith oil between his eyes bis preferableand takes precedence, band some say: Pouringoil on his head bis preferableand takes precedence., bWhat is the reasonfor the opinion bof the one who saidthat bpouringoil on his head bis preferable?It is bas it is written: “And he poured from the anointing oil upon Aaron’s head and anointed him to sanctify him”(Leviticus 8:12), indicating that pouring precedes anointing. bAnd the one who saidthat banointing is preferableand takes precedence, bwhat is the reasonfor his opinion? bHe holds:Anointing takes precedence basthat is what byou find with regard to service vessels(see Numbers 7:1). They were anointed, but the anointing oil was not poured on them. The Gemara asks: bBut isn’t it writtenwith regard to the priests: b“And he poured,” and ultimately: “And anointed”?The Gemara answers: bThisis what the verse bis saying: What is the reasonthat bhe pouredthe oil? It is bdue tothe fact bthat hehad already banointedthem. Anointing is the primary component of the process., bThe Sages taught: “It is like the precious oil upon the head coming down upon the beard, Aaron’s beard,that comes down upon the collar of his garments” (Psalms 133:2). bTwo dropsof anointing oil, bshaped like pearls, were suspended for Aaron from his beard. Rav Pappa saidthat it is btaught: WhenAaron would bspeakand his beard would move, those drops would miraculously brise and settle on the roots of his beardso that they would not fall. bMoses was concerned about this matter. He said: Perhaps, Heaven forfend, I misusedthe consecrated banointing oiland poured more than necessary, as two additional drops remain? bA Divine Voice emerged and said: “It is like the precious oilupon the head coming down upon the beard, Aaron’s beard, that comes down upon the collar of his garments. bLike the dew of Hermon”(Psalms 133:2–3). This analogy teaches: bJust as there is no misuse of the dew of Hermon,which is not consecrated, bso too,with regard to bthe anointing oil that is on Aaron’s beard, there is no misuseof consecrated property., bAnd still Aaron was concerned. He said: Perhaps Moses did not misuseconsecrated property; bbutperhaps bI misusedconsecrated property, as the additional oil is on my beard and I enjoy it. bA Divine Voice emerged and said: “Behold, how good and how pleasant it is for brothers to dwell together in unity”(Psalms 133:1). bJust asyour brother bMoses did not misuseconsecrated property, bso too, you did not misuseconsecrated property., bThe Sages taught: One anoints the kings only upon a spring,as an omen, bso that their kingdom will continuelike a spring, bas it is statedwith regard to the coronation of Solomon before the death of David: b“And the king said unto them: Take with you the servants of your lord,and let Solomon my son ride upon my own mule, band bring him down to Gihon.And let Tzadok the priest and Nathan the prophet anoint him there king over Israel and sound the shofar and say: Long live King Solomon” (I Kings 1:33–34).,§ Apropos good omens, the Gemara cites a statement that bRabbi Ami said: Thisperson bwho seeks to know if he will complete his year or ifhe will bnot,i.e., whether or not he will remain alive in the coming year, blet him light a lamp, during the ten days that are between Rosh HaShana and Yom Kippur, in a house in which wind does not blow. If its light continuesto burn, bhe knows that hewill bcomplete his year. /b, bAnd one who seeks to conduct a business venture and wishes to know if he will succeedor bifhe will bnot succeed, let him raise a rooster. Ifthe rooster bgrows fat and healthy, he will succeed. /b, bOne who seeks to embark on a journey and wishes to know if hewill breturn and come tohis bhomeor bifhe will bnot, let him go to a dark [ idaḥavara /i] house. If he sees the shadow of a shadow he shall know that hewill breturn and come home.The Sages reject this: This omen bis nota significant bmatter. Perhaps he will be disheartenedif the omen fails to appear, band his fortune will sufferand it is this that causes him to fail. bAbaye said: Now that you saidthat ban omen isa significant bmatter, a person should always be accustomed to seeingthese bon Rosh HaShana: Squash, and fenugreek, leeks, and chard, and dates,as each of these grows quickly and serves as a positive omen for one’s actions during the coming year.,Apropos good omens, bRav Mesharshiyya said to his son: When you seek to enter and study before your teacher, study the ibaraita /ifirst, bandonly then benter before your teacher. And when you are sitting before him, look to his mouth, as it is written: “And your eyes shall see your teacher”(Isaiah 30:20). bAnd when you study, study adjacent to a river of water; just as the water flows, your studies will flowunimpeded. He added: bAndit is preferable for you to bsit on the rubbish heaps [ iakilkelei /i] of Mata Meḥasya, and do not sit in the palaces [ iappadnei /i] of Pumbedita. Better to eat the rotten fish [ igildana /i] of Mata Meḥasya thanto eat ikutḥa /i, which displaces rocks,a metaphor for how potent it is.,Apropos good omens for anointing, it is stated in the prayer of Hannah, Samuel’s mother: b“My horn is exalted in my God”(I Samuel 2:1). The Gemara infers: bMy horn is exalted, and my jug is not exalted. David and Solomon were anointed withoil from ba horn.This was a good omen for them and btheir reign endured. Saul and Jehu were anointed withoil from ba jug and their reign did not endure. /b,§ The mishna teaches: And who is the anointed priest? It is the High Priest bwho is anointed with the anointing oil,not the High Priest consecrated by donning multiple garments. bThe Sages taught: “Anointed”is written in the verse (Leviticus 6:15). One bmighthave thought that the reference is to ba king.Therefore, bthe verse states: “Priest.” Ifthe reference is to ba priest,one bmighthave thought that the reference is to a priest consecrated by donning bmultiple garments.Therefore, bthe verse states: “Anointed.” Ifthe reference is to one who is banointed,one bmighthave thought that the reference is even to a priest banointed for war.Therefore, bthe verse states: “And the anointed priest,”indicating bthat there is no anointedpriest bover him;rather, he is the highest-ranking priest.,The Gemara asks: bFrom whereis this binferred?The Gemara answers: It is bas Rava saidwith regard to the term b“the thigh”in the verse: “The sciatic nerve that is on the hollow of the thigh” (Genesis 32:33); the reference is to bthe stronger of the thighs. Here too,where the verse states: b“The anointed,”the reference is to bthemost bdistinguished ofthose banointed,i.e., the High Priest.,The Gemara analyzes the ibaraita /i: bThe Master said: “Anointed”is written in the verse. One bmighthave thought that the reference is to ba king.The Gemara asks: bIs it a bull that a king bringsfor a sin-offering? bIt is a male goat that he brings,as the Torah states explicitly, later in that passage. The Gemara answers: It bwas necessaryfor the itannato say this, as it may benter your mind to say:It is bfor the unwittingperformance bof an actionfor which all people are liable to bring a sin-offering that a king bshall bringa male goat as his offering; but bfor absenceof awareness bof the matterwith the unwitting performance of an action, a king bshall bring a bull.Therefore, the itanna bteaches usthat it is only the High Priest who brings a bull.,§ The mishna teaches: bThe difference betweena High bPriest anointed with the anointing oiland one consecrated by donning multiple garments is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. The Gemara comments: bThe mishna is not in accordance withthe opinion of bRabbi Meir, as, if it wasin accordance with the opinion of bRabbi Meir, isn’t it taughtin a ibaraita /i: A priest who is consecrated by donning bmultiple garments brings a bull that comes forthe transgression of bany of the mitzvot;this is bthe statement of Rabbi Meir, but the Rabbis did not concedethat point bto him. /b,The Gemara asks: bWhat is the reasonfor the opinion bof Rabbi Meir?It is bas it is taughtin a ibaraita /i: b“Anointed”is written in the verse. bI havederived bonly a priest anointed with the anointing oil. From wheredo I derive the ihalakhaof a priest who is consecrated by donning bmultiple garments? The verse states: “The anointed priest,”from which it is derived that anyone who is appointed as the High Priest is included, even if he was not anointed.,The Gemara asks: bIn accordance with whichopinion bdid you interpretthe mishna? It is bin accordance withthe opinion of bthe Rabbis. /b
35. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE)

5b. וכי נס אחד נעשה בשמן המשחה והלא נסים הרבה נעשו בו מתחלתו ועד סופו תחלתו לא היה אלא י"ב לוג ובו נמשח המשכן וכליו ואהרן ובניו כל שבעת ימי המלואים ובו נמשחו כהנים גדולים ומלכים וכולו קיים לעתיד לבא,שנאמר (שמות ל, לא) שמן משחת קדש יהיה זה לי לדורותיכם זה בגימטריא י"ב לוגין הויין,ת"ר (ויקרא ח, י) ויקח משה את שמן המשחה וימשח את המשכן וגו' רבי יהודה אומר שמן המשחה שעשה משה במדבר הרבה נסים נעשו בו מתחלתו ועד סופו תחלתו לא היה אלא י"ב לוגין כמה יורה בולעת כמה עיקרין בולעין כמה האור שורף ובו נמשח משכן וכליו אהרן ובניו כל ז' ימי המלואים,ובו נמשחו כהנים גדולים ומלכים ואפי' כהן גדול בן כ"ג טעון משיחה ואין מושחין מלך בן מלך ואם תאמר מפני מה משחו את שלמה מפני מחלוקת אדוניה ואת יהואש מפני עתליה ואת יהואחז מפני יהויקים אחיו שהיה גדול מאחיו שתי שנים,אמר מר ואפי' כ"ג בן כ"ג טעון משיחה מנלן דכתיב (ויקרא ו, טו) והכהן המשיח תחתיו מבניו נימא קרא והכהן שתחתיו מבניו מאי המשיח הא קמ"ל דאפי' מבניו ההוא דמשח הוי כ"ג ואי לא משח לא הוי כ"ג,אמר מר אין מושחין מלך בן מלך מנלן אמר רב אחא בר יעקב דכתיב (דברים יז, כ) למען יאריך ימים על ממלכתו הוא ובניו כל הימים ירושה היא,ומפני מה משחו את שלמה מפני מחלוקת אדוניה מנלן דכי אתי מחלוקת בעי משיחה ולא כל דבעי מלכא מורית ליה מלכותא אמר רב פפא אמר קרא (דברים יז, כ) בקרב ישראל בזמן ששלום בישראל,תנא אף יהוא בן נמשי לא נמשח אלא מפני מחלוקת יורם בן אחאב אמאי תיפוק ליה דמלך ראשון הוא חסורי מיחסרא והכי קתני מלכי בית דוד מושחין מלכי ישראל אין מושחין ואם תאמר מפני מה משחו יהוא בן נמשי מפני מחלוקת יורם בן אחאב,אמר מר מלכי בית דוד מושחין ואין מלכי ישראל מושחין מנלן דכתיב (שמואל א טז, יב) קום משחהו כי זה הוא זה טעון משיחה ואין אחר טעון משיחה,אמר מר מפני מחלוקת יורם ומשום מחלוקת יורם בן אחאב נמעל בשמן המשחה כדאמר רב פפא באפרסמא דכיא ה"נ באפרסמא דכיא,ואת יהואחז מפני יהויקים שהיה גדול ממנו שתי שנים ומי קשיש והכתיב (דברי הימים א ג, טו) ובני יאשיה הבכור יוחנן והשני יהויקים והשלישי צדקיהו והרביעי שלום וא"ר יוחנן הוא יהואחז הוא צדקיהו הוא שלום,אלא לעולם יהויקים קשיש ואמאי קרי ליה בכור שהוא בכור למלכות ומי מוקמינן זוטא קמי קשישא והכתיב (דברי הימים ב כא, ג) ואת הממלכה נתן ליהורם כי הוא הבכור ההוא ממלא מקום אבותיו הוה,אמר מר הוא שלום הוא צדקיה והא בדרי קחשיב ומאי קרי ליה שלישי שהוא שלישי לבנים ומאי קרי ליה רביעי שהוא רביעי למלכות משום דמלך יכניה קמיה בתחלה מלך יהואחז וסוף מלך יהויקים וסוף מלך יכניה וסוף מלך צדקיה,ת"ר הוא שלום הוא צדקיה ולמה נקרא שמו שלום שהיה שלם במעשיו דבר אחר שלום ששלם מלכות בית דוד בימיו ומה שמו מתניה שמו שנאמר (מלכים ב כד, יז) וימלך את מתניה דודו תחתיו ויסב שמו צדקיה,דאמר לו יה יצדיק עליך את הדין אם תמרוד בי שנאמר (דברי הימים ב לו, י) ויביאהו בבלה וכתיב (דברי הימים ב לו, יג) וגם במלך נבוכדנאצר מלך בבל מרד אשר השביעו באלהים,ומי הוה שמן המשחה והתניא משנגנז ארון נגנז צנצנת המן וצלוחית שמן המשחה ומקלו של אהרן שקדים ופרחים,וארגז ששגרו פלשתים דורון לאלהי ישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השיבותם לו אשם תשימו בארגז מצדו ומי גנזו יאשיה מלך יהודה גנזו שנאמר (דברי הימים ב לה, ג) ויאמר המלך אל הכהנים תנו את ארון הקדש,ואמר רבי אלעזר אתיא שם שם,אתיא דורות דורות,אתיא משמרת משמרת אמר רב פפא באפרסמא דכיא,ת"ר מושחין את המלכים כמין נזר ואת הכהנים כמין כי אמר רב מנשיה כמין כי יוני תני חדא בתחלה מציק שמן על ראשו ואחר כך נותן לו שמן בין ריסי עיניו ותני אחריתי בתחלה נותן לו שמן בין ריסי עיניו ואחר כך מציק לו שמן על ראשו,תנאי היא איכא למאן דאמר משיחה עדיפא ואיכא למאן דאמר יציקה עדיפא מאי טעמא דמ"ד יציקה עדיפא שנאמר (ויקרא ח, יב) ויצק משמן המשחה על ראש אהרן ומאן דאמר משיחה עדיפא קסבר שכן נתרבה אצל כלי שרת,והכתיב ויצק ולבסוף וימשח ה"ק מה טעם ויצק משום וימשח אותו לקדשו,ת"ר (תהילים קלג, ב) כשמן הטוב היורד על הראש וגו' כמין שתי טיפין מרגליות היו תלויות לאהרן בזקנו אמר רב כהנא תנא כשהוא מספר עולות ויושבות בעיקרי זקנו ועל דבר זה היה משה רבינו דואג שמא חס ושלום מעלתי בשמן המשחה,יצתה בת קול ואמרה (תהילים קלג, ג) כטל חרמון שיורד על הררי ציון מה טל אין בו מעילה אף שמן שיורד על זקן אהרן אין בו מעילה,ועדיין אהרן היה דואג שמא משה לא מעל ואני מעלתי יצתה בת קול ואמרה לו (תהילים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחין את המלכים אלא על המעיין כדי שתימשך מלכותן שנאמ' (מלכים א א, לג-לד) ויאמר המלך (אל בניהו) וגו' והורדתם אותו על גיחון (וגו') ומשח אותו שם,אמר רב אמי האי מאן דבעי לידע אי משכא שתא אי לא מייתי שרגא בהלין עשרה יומין דבין ריש שתא ליומא דכיפורי וניתלי בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי נעביד עיסקי ובעי דנידע אי מצלח עיסקי אי לא נירבי תרנגולא אי שמין ושפר נידע דמצלח,האי מאן דבעי ניפוק באורחא ובעי דנידע אי הדר לביתיה ניעול ניקום בביתא דבהתא אם חזי 5b. bAnd wasjust bone miracle performed with the anointing oil? But many miracles were performed with it, from its initialpreparation bto its end.He explains: bIts initialpreparation bwas onlythe measure of btwelve ilog /i, andeven so bthe Tabernacle and its vessels were anointed with it, andlikewise bAaron and his sonswere anointed with it ball the seven days of inauguration, and High Priests and kings were anointed with itthroughout the generations, bandyet despite the reduction in the amount of oil during its preparation process, as well as its multiple uses throughout history, bit allremains bintact forits use in bthe future. /b,Rabbi Yehuda adds that this is bas it is stated: “This [ izeh /i] shall be a sacred anointing oil to Me throughout your generations”(Exodus 30:31). The word izehhas a numerical value [ ibigimatriya /i]of btwelve,which teaches that the original twelve ilog /iof oil that existed at the outset bareextant throughout all the generations. If so, i.e., if such miracles were performed in connection with the oil, it is no wonder that its initial preparation was miraculous., bThe Sages taughtin a ibaraita /i: b“And Moses took the anointing oil, and anointed the Tabernacleand all that was in it and sanctified them” (Leviticus 8:10). bRabbi Yehuda says:With regard to bthe anointing oil that Moses prepared in the wilderness, many miracles were performed with it, from its initialpreparation bto its end. Its initialpreparation bwas only twelve ilog /i;consider bhow muchof it ba cauldron absorbsfrom what is cooked inside it, band how muchof it the brootsof the plants babsorb, how muchof it bthe fire burns, andyet bthe Tabernacle, and its vessels,and bAaron, and his sons wereall banointed with it all seven days of the inauguration. /b,The ibaraitaadds: bAnd High Priests and kings were anointed with it, and even a High Priest, the son of a High Priest, requires anointingwith the oil. bBut one does not anoint a king, the son of a king. And if you say:If so, bfor whatreason bdid they anoint King Solomon,who was the son of King David? It was bdue to the disputeover the throne instigated by his older brother bAdonijah,who attempted to usurp the monarchy. bAndsimilarly bJoash,son of Ahaziah, was anointed king (see II Kings 11:12) bdue tothe threat of bAthaliah,his paternal grandmother, who attempted to seize the monarchy for herself (II Kings 11:1–3). bAnd Jehoahaz,son of Josiah, was anointed as king (II Kings 23:30) bdue tothe competition from bJehoiakim, his brother, who was two years older than his brother,i.e., Jehoahaz. Ordinarily the older brother succeeds the father, but Jehoahaz was more worthy of the throne.,The Gemara clarifies several aspects of this ibaraita /i. bThe Master saidearlier: bAnd even a High Priest, the son of a High Priest, requires anointing.The Gemara asks: bFrom where do wederive this ihalakha /i? It is derived from a verse, bas it is written: “And the anointed priest that shall be in his stead from among his sons”(Leviticus 6:15). bLet the verse saymerely: bThe priest that shall be in his stead from among his sons. Whatis taught by the addition of the term b“anointed”? This teaches us that evenwhen the new High Priest is bfrom amongthe bsonsof the previous High Priest, only bthatpriest bwho is anointedwith oil bisthe bHigh Priest, but ifhe is bnot anointedwith oil he bis notthe bHigh Priest. /b, bThe Master saidearlier: bBut one does not anoint a king, the son of a king.The Gemara asks: bFrom where do wederive this ihalakha /i? bRav Aḥa bar Ya’akov saidthat this is bas it is written: In order that he may prolong his days in his kingdom, he and his sons, all the daysin the midst of Israel (see Deuteronomy 17:20). The mention of a king’s sons teaches that the kingdom bis an inheritance,which does not need to be confirmed by anointing.,The ibaraitafurther taught: bAnd for whatreason bdid they anoint King Solomon? Due to the disputeover the throne instigated by his older brother bAdonijah.The Gemara asks: bFrom where do wederive bthatin a situation bwhere there is a disputethe new king brequires anointing, and thecurrent bking cannotsimply bgrant the kingship as an inheritance to whomever he desires? Rav Pappa saidthat bthe verse states:“He and his children bin the midst of Israel”(Deuteronomy 17:20). bAt a time when there is peace in Israelthe monarchy transfers smoothly to the king’s son, but not when there is a dispute.,It was btaughtin a ibaraita /i: bAlso Jehu,son of Jehoshaphat, bson of Nimshi, was anointedby Elisha the prophet bonly due tothe bdisputewith bJoram, son of Ahab,who was the incumbent king, against whose reign Jehu rebelled (see II Kings 9:1–6). The Gemara asks: bWhyis it necessary to state this reason? bLetthe itannaof the ibaraita bderivethat Jehu required anointing due to the fact bthat hewas bthe first kingof his lineage, as Jehu was not the son of a king. The Gemara answers: The ibaraita bis incomplete, and thisis what bit is teaching: One anoints the kings of the house of Davidwith the anointing oil, but bone does not anoint the kingsfrom the kingdom bof Israel. And if you say: For whatreason bdidElisha banoint Jehu,son of Jehoshaphat, bson of Nimshi?This was bdue tothe bdisputewith bJoram, son of Ahab. /b, bThe Master saidearlier: bOne anoints the kings of the house of Davidwith the anointing oil, but bone does not anoint the kings of Israel.The Gemara asks: bFrom where do wederive this ihalakha /i? It is derived from a verse, bas it is writtenwith regard to the anointing of David: b“Arise, anoint him; for this is he”(I Samuel 16:12). bThisking, i.e., any king from the house of David, brequires anointing, but anotherking, i.e., from the kingdom of Israel, whose kings were not descendants of the house of David, bdoes not require anointing. /b, bThe Master saidearlier that Jehu was anointed bdue tothe bdisputewith bJoram.The Gemara asks: bAnd due tothe bdisputewith bJoram, son of Ahab, will we misuseconsecrated property by anointing someone unnecessarily bwith the anointing oil,which is called “a sacred anointing oil” (Exodus 30:31)? After all, kings of the kingdom of Israel do not require anointing. The Gemara answers: This is bas Rav Pappa saidwith regard to Jehoahaz: They anointed him bwith pure balsamoil, rather than with the anointing oil. bHere too,Elisha anointed Jehu bwith pure balsamoil, not the anointing oil.,It was further stated in the ibaraita /i: bAnd Jehoahaz,son of Josiah, was anointed bdue tothe competition from bJehoiakim, his brother, who was two years older than him.The Gemara asks: bAnd wasJehoiakim in fact bolderthan Jehoahaz? bBut isn’t it written: “And the sons of Josiah: The firstborn Joha, the second Jehoiakim, the third Zedekiah, the fourth Shallum”(I Chronicles 3:15); band Rabbi Yoḥa says:The one who is called Joha in that verse bisalso called bJehoahaz,and the one who biscalled bZedekiah isthe same as the one called bShallum.If so, Jehoahaz is the eldest son, not Jehoiakim. Why, then, was it necessary to anoint Jehoahaz?,The Gemara answers: bRather, Jehoiakimwas bactually olderthan Jehoahaz. bAnd whydoes the verse bcallJehoahaz the bfirstborn?This is referring to the fact bthatJehoahaz was the bfirstborn with regard to the monarchy,i.e., he became king first. The Gemara asks: bAnd do we establish the youngerson as king bbefore the olderson? bBut isn’t it writtenwith regard to Jehoshaphat: b“And he gave the kingdom to Jehoram, because he was the firstborn”(II Chronicles 21:3)? The Gemara answers: Jehoram bwasone bwho filled the place of his fathers,i.e., he was fit to serve as king, and therefore as he was firstborn he received the kingship, whereas Jehoiakim was deemed unworthy of the honor, despite being the oldest among his brothers., bThe Master saidearlier: The one who biscalled bShallum isalso called bZedekiah.The Gemara objects: bBut the Torah countsthese individuals bin a row,i.e., one after the other, as I Chronicles 3:15 mentions the first, second, third, and fourth sons. This indicates that they are different people. The Gemara answers: Shallum and Zedekiah are in fact one and the same, band whatis the reason the verse bcallsZedekiah the bthird?The reason is bthat he is third of the sons,i.e., the third in order of birth. bAnd whatis the reason the verse bcallsShallum the bfourth?The reason is bthat he is fourth to the kingship, because Jeconiah reigned before him.How so? bInitially Jehoahaz reigned, and afterward Jehoiakimreigned, band afterward Jeconiahreigned, band afterward Zedekiahreigned. Accordingly, Zedekiah, called Shallum, was fourth to the kingship., bThe Sages taughtin a ibaraita /i: The one who biscalled bShallum isalso called bZedekiah, and why was he called Shallum? Because he was perfect [ ishalem /i] in hisgood bdeeds. Alternatively,he was called bShallum because in his days the kingdom of the house of David was completed [ ishalam /i],as he was the last king in the Davidic dynasty. bAnd whatwas bhistrue bname? Mattaniahwas bhis name, as it is stated: “And the king of Babylonia made Mattaniah, his father’s brother, king in his stead, and changed his name to Zedekiah”(II Kings 24:17).,The ibaraitaexplains: Why did the king of Babylonia, Nebuchadnezzar, call him by the name Zedekiah? The reason is bthatNebuchadnezzar bsaid to him: God will justify [ iyatzdik /i] the judgment over you if you rebel against me, as it is statedwith regard to Nebuchadnezzar and Jehoiachin: b“And brought him to Babylon”(II Chronicles 36:10), and with regard to Zedekiah it is stated: b“And he also rebelled against King Nebuchadnezzar, who had made him swear by God”(II Chronicles 36:13).,§ The Gemara raises a difficulty with regard to the statement that Jehoahaz was anointed: bAnd was there anointing oilin the days of Jehoahaz? bBut isn’t it taughtin a ibaraita( iTosefta /i, iYoma2:15) that bfrom whenthe bArk was sequestered,along with it bwas sequestered the jar of mannathat was next to it (see Exodus 16:33), band the flask of the anointing oil, and Aaron’s staffwith its balmonds and blossoms(see Numbers 17:23).,The ibaraitacontinues: bAndalso sequestered with the Ark was the bchest that the Philistines sent as a gift to the God of Israelafter they captured the Ark and were stricken by several plagues, bas it is stated: “And put the jewels of gold that you return to Him for a guilt offering, in a coffer by its side,and send it away that it may go” (I Samuel 6:8). bAnd who sequesteredthe Ark? bJosiah, king of Judah, sequestered it, as it is stated: And the king said to the priests: Put the sacred Arkin the house that Solomon, the son of David, king of Israel, built (see II Chronicles 35:3)., bAnd Rabbi Elazar says:How do we know that all these items needed to be sequestered together with the Ark? The ihalakhathat the jar of manna was to be kept with the Ark is bderivedthrough a verbal analogy between the words b“there”and b“there.”The word “there” is stated with regard to the Ark: “Where I will meet with you there” (Exodus 30:6), and it is also stated with regard to the manna: “And put there” (Exodus 16:33).,The ihalakhathat the anointing oil was to be kept together with the Ark is bderivedthrough a verbal analogy between the words b“generations”and b“generations.”This term is stated with regard to the jar of manna: “To be kept throughout your generations” (Exodus 16:33), and also with regard to the anointing oil: “This shall be a sacred anointing oil to Me throughout your generations” (Exodus 30:31).,Finally, the ihalakhathat Aaron’s staff was to be kept together with the Ark is bderivedthrough a verbal analogy between the terms b“to be kept”and b“to be kept.”This term is stated with regard to the jar of manna, and also with regard to Aaron’s staff: “To be kept there, for a token against the rebellious children” (Numbers 17:25). All these items, which are connected through these verbal analogies, including the anointing oil, were kept by the side of the Ark, and therefore they were sequestered together with the Ark. If so, how was Jehoahaz anointed with the anointing oil? bRav Pappa said:They did not anoint Jehoahaz with the anointing oil, but bwith pure balsam. /b,§ bThe Sages taughtin a ibaraita /i: bOne anoints the kingsby placing the oil around the head in a shape bsimilarto ba crown, and one anoints theHigh bPriestsby placing the oil upon the head in the shape bsimilarto bchi.In explanation of this statement, bRav Menashya says:It is placed in a shape bsimilarto the bGreekletter bchi,which looks like the letter Χ. It bis taughtin bone ibaraita /i: bFirst, one pours oil onthe bhead ofthe High Priest, band afterward one places oil between his eyelashes. And it is taughtin banother ibaraita /i: bFirst, one places oil between his eyelashes, and afterward one pours oil on his head.The ibaraitotcontradict each other.,The Gemara explains: This bisa matter of dispute between itanna’im /i,as bthere isa itanna bwho says: Anointingbetween his eyelashes is bpreferableto pouring on the head and therefore comes first, band there isa itanna bwho saysthat bpouringon the head is bpreferableto anointing between his eyelashes, and therefore comes first. bWhat is the reasoning of the one who saysthat bpouringon the head is bpreferable? As it is stated: “And he poured of the anointing oil upon Aaron’s headand anointed him to sanctify him” (Leviticus 8:12), which indicates that pouring is first, followed by anointing. bAndas for bthe one who saysthat banointingbetween his eyelashes is bpreferableto pouring on the head and precedes it, bhe holdsthat anointing is preferable bin thatits use bis increased,i.e., it is performed bon the service vessels,whereas pouring is not mentioned with regard to the service vessels.,The Gemara raises a difficulty: bButaccording to the opinion that anointing is preferable, bisn’t it written: “He poured,” and ultimately: “He anointed”(Leviticus 8:12)? The Gemara explains that bthisis what the verse bis saying: What is the reasonfor b“he poured”?This action was made possible bdue tothe fact that he had already: b“Anointed him to sanctify him.”In other words, the pouring came after the anointing, which is the primary act., bThe Sages taughtin a ibaraita /i: The verse states: b“It is like the precious oil upon the headdescending upon the beard; the beard of Aaron, that descends upon the collar of his garments” (Psalms 133:2). bTwo dropsof anointing oil shaped blike pearls hung from Aaron’s beard. Rav Kahana saysit is btaught: WhenAaron bwould speakhis beard would move, and these drops bwouldmiraculously brise and sit on the roots of his beard,so that they would not fall to the ground. bAnd with regard to this matter Moses, our teacher, was concerned,thinking: bPerhaps, God forbid, I misused the anointing oilby pouring too much, which resulted in these two additional drops., bA Divine Voice emerged and said:“It is like the precious oil upon the head, descending upon the beard; the beard of Aaron, that descends upon the collar of his garments, blike the dew of the Hermon that comes down upon the mountains of Zion”(Psalms 133:2–3). This comparison serves to teach: bJust as the Hermon’s dew is not subject to misuseof consecrated property, as it is not consecrated but can be used by all, bso too,the anointing boil that descends upon Aaron’s beard is not subject to misuseof consecrated property., bAnd still Aaron himself was concerned,thinking: bPerhaps Moses did not misuseconsecrated property bbut I misusedthe oil, as the additional oil is on my body and I derive benefit from it. bA Divine Voice emerged and said to him: “Behold how good and how pleasant it is for brothers to dwell together in unity”(Psalms 133:1). bJust asyour brother bMoses did not misuseconsecrated property, bso too, you did not misuseconsecrated property.,§ The Gemara cites a ibaraitawhich discusses the anointing of kings. bThe Sages taught: One may anoint kings only next to a spring.This is done as a fortuitous sign, bso that their kingdom should continueuninterrupted just as the waters of the spring flow uninterrupted throughout the year. bAs it is statedwith regard to the coronation of Solomon in the days of King David: bAnd the king said to Benaiah:Take with you the servants of your lord, and cause Solomon my son to ride upon my own mule, band bring him down to Gihon. Andlet Zadok the priest and Nathan the prophet banoint him thereking over Israel (see I Kings 1:33–34). The Sages derived from here that all kings should be anointed near a spring.,Parenthetical to this matter of performing an act as a fortuitous sign, the Gemara cites that which bRav Ami says: One who desires to know if he willlive bthroughthis current byear or not should bringa lit bcandle during those ten days between Rosh HaShana and Yom Kippur and hang it in a housethrough bwhich wind does not blow,and he should watch it carefully: bIf its light continues he shall know that he will live out his year. /b, bAnd one who desires to conduct business and wants to know ifhis bbusiness will succeed or not should raise a rooster. Ifthe rooster bgets fat and beautiful he shall know thatthe venture bwill succeed. /b, bThis one who wishes to leave on a journey and wants to know whether he will return to his home should enter a dark house. If he sees /b
36. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

11a. במזומנין לה מעשה ברבן גמליאל שאמר השכימו לי שבעה לעלייה השכים ומצא שמונה אמר מי הוא שעלה שלא ברשות ירד,עמד שמואל הקטן ואמר אני הוא שעליתי שלא ברשות ולא לעבר השנה עליתי אלא ללמוד הלכה למעשה הוצרכתי אמר לו שב בני שב ראויות כל השנים כולן להתעבר על ידך אלא אמרו חכמים אין מעברין את השנה אלא במזומנין לה ולא שמואל הקטן הוה אלא איניש אחרינא ומחמת כיסופא הוא דעבד,כי הא דיתיב רבי וקא דריש והריח ריח שום אמר מי שאכל שום יצא עמד רבי חייא ויצא עמדו כולן ויצאו בשחר מצאו רבי שמעון בר' לרבי חייא אמר ליה אתה הוא שציערת לאבא אמר לו לא תהא כזאת בישראל,ורבי חייא מהיכא גמיר לה מרבי מאיר דתניא מעשה באשה אחת שבאתה לבית מדרשו של ר"מ אמרה לו רבי אחד מכם קדשני בביאה עמד רבי מאיר וכתב לה גט כריתות ונתן לה עמדו כתבו כולם ונתנו לה,ור"מ מהיכא גמיר לה משמואל הקטן ושמואל הקטן מהיכא גמיר לה משכניה בן יחיאל דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות מעמי הארץ ועתה יש מקוה לישראל על זאת,ושכניה בן יחיאל מהיכא גמר לה מיהושע דכתיב (יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך חטא ישראל אמר לפניו רבש"ע מי חטא אמר לו וכי דילטור אני לך הטל גורלות ואיבעית אימא ממשה דכתיב (שמות טז, כח) עד אנה מאנתם,ת"ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול פעם אחת היו מסובין בעליית בית גוריה ביריחו ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה (כמשה רבינו) אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בהלל הזקן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של עזרא,שוב פעם אחת היו מסובין בעליה ביבנה ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בשמואל הקטן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של הלל אף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאן עתידן למיתי על עלמא,ועל יהודה בן בבא בקשו לומר כן אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,ת"ר אין מעברין את השנה אלא אם כן ירצה נשיא ומעשה ברבן גמליאל שהלך ליטול רשות אצל שלטון אחד שבסוריא ושהה לבא ועיברו את השנה על מנת שירצה רבן גמליאל וכשבא ר"ג ואמר רוצה אני נמצאת שנה מעוברת,תנו רבנן אין מעברין את השנה אלא אם כן היתה צריכה מפני הדרכים ומפני הגשרים ומפני תנורי פסחים ומפני גליות ישראל שנעקרו ממקומן ועדיין לא הגיעו אבל לא מפני השלג ולא מפני הצינה ולא מפני גליות ישראל שלא עקרו ממקומן,ת"ר אין מעברין את השנה לא מפני הגדיים ולא מפני הטלאים ולא מפני הגוזלות שלא פירחו אבל עושין אותן סעד לשנה כיצד רבי ינאי אומר משום רבן שמעון בן גמליאל מהודעין אנחנא לכון דגוזליא רכיכין ואימריא דערקין וזימנא דאביבא לא מטא ושפרת מילתא באנפאי ואוסיפית על שתא דא תלתין יומין,מיתיבי כמה עיבור השנה שלשים יום רבן שמעון בן גמליאל אומר חדש אמר רב פפא רצו חדש רצו שלשים יום,תא חזי מאי איכא בין 11a. bbythose bwho were invitedby the iNasi /i, the president of the Great Sanhedrin, bfor thatpurpose. There was ban incident involving Rabban Gamliel, who saidto the Sages: bBring me sevenof the Sages bearlytomorrow morning bto the loftdesignated for convening a court to intercalate the year. He bwentto the loft bearlythe next morning band found eightSages there. Rabban Gamliel bsaid: Who is it who ascendedto the loft bwithout permission? He must descendimmediately., bShmuel HaKatan stoodup band said: I am he who ascended without permission; and I did not ascend toparticipate and be one of those to bintercalate the year, butrather bI neededto observe in order bto learn the practical ihalakha /i.Rabban Gamliel bsaid to him: Sit, my son, sit. It would be fitting for all of the years to be intercalated by you,as you are truly worthy. bBut the Sages said: The yearmay be bintercalated only bythose bwho were invited for thatpurpose. The Gemara notes: bAnd it was notactually bShmuel HaKatanwho had come uninvited, bbut another person. And due to the embarrassmentof the other, Shmuel HaKatan bdidthis, so that no one would know who had come uninvited.,The Gemara relates that the story about Shmuel HaKatan is bsimilarto an incident that occurred bwhen RabbiYehuda HaNasi was bsitting and teaching, andhe bsmelled the odor of garlic.Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He bsaid: Whoever ate garlicshould bleave. Rabbi Ḥiyya stood up and left.Out of respect for Rabbi Ḥiyya, ball of thosein attendance bstood up and left.The next day, bin the morning, Rabbi Shimon, son of RabbiYehuda HaNasi, bfound Rabbi Ḥiyya,and he bsaid to him:Are byou the one who disturbed my fatherby coming to the lecture with the foul smell of garlic? Rabbi Ḥiyya bsaid to him: There should not be suchbehavior bamong the Jewish people.I would not do such a thing, but I assumed the blame and left so that the one who did so would not be embarrassed., bAnd from where did Rabbi Ḥiyya learn thatcharacteristic of being willing to implicate himself in order to save someone else from being embarrassed? He learned it bfrom Rabbi Meir, as it is taughtin a ibaraita /i: There was ban incident involvinga certain bwoman who came to the study hall of Rabbi Meir. She said to him: My teacher, one of you,i.e., one of the men studying in this study hall, bbetrothed me through intercourse.The woman came to Rabbi Meir to appeal for help in identifying the man, so that he would either marry her or grant her a divorce. As he himself was also among those who studied in the study hall, bRabbi Meir arose and wrote her a bill of divorce, andhe bgave it to her.Following his example, ball thosein the study hall baroseand bwrotebills of divorce band gavethem bto her.In this manner, the right man also gave her a divorce, freeing her to marry someone else., bAnd from where did Rabbi Meir learn thatcharacteristic? bFrom Shmuel HaKatan,in the incident outlined above. bAnd from where did Shmuel HaKatan learn it? From Shecaniah ben Jehiel, as it is written: “And Shecaniah, the son of Jehiel, one of the sons of Elam, answered and said to Ezra: We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this”(Ezra 10:2). And although he confessed, Shecaniah is not listed among those who took foreign wives (Ezra 10:18–44). Evidently, he confessed only to spare the others from public embarrassment.,The Gemara continues: bAnd from where did Shecaniah ben Jehiel learn it? Froman incident involving bJoshua, as it is written: “And the Lord said to Joshua: Get yourself up; why do you fall upon your face? Israel has sinned”(Joshua 7:10–11). Joshua bsaid before Him: Master of the Universe, who sinned?God bsaid to him: And am I your informer?Rather, bcast lotsto determine who is guilty. In this way, God did not directly disclose the identity of the sinner to Joshua. bAnd if you wish, sayinstead that Shecaniah ben Jehiel learned this bfroman incident involving bMoses, as it is written:“And the Lord said to Moses: bHow long do you refuseto keep My mitzvot and My laws?” (Exodus 16:28). Although only a small number of people attempted to collect the manna on Shabbat, God spoke as though the entire nation were guilty, so as not to directly expose the guilty.,§ Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. bThe Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spiritof prophetic revelation bdeparted from the Jewish people. But nevertheless, they werestill butilizing a Divine Voice,which they heard as a kind of echo of prophecy. bOne time,a group of Sages bwere reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon him asit rested upon bMoses our teacher, but his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Hillel the Elder,trusting that he was the one indicated by the Divine Voice. bAnd when he died,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Ezra. /b,The ibaraitacontinues: bAnother time,a group of Sages bwere reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon himin prophecy, bbut his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Shmuel HaKatan. And whenhe bdied,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Hillel. Additionally, he said at the time of his death,under the influence of the Divine Spirit: Rabban bShimonben Gamliel, the iNasiof the Great Sanhedrin, bandRabbi bYishmael,the High Priest, will die bby the sword, and their friendswill die bbyother bexecutions, and the rest of the nationwill be bdespoiled, and great troubles will ultimately come upon the world. /b, bAndthey also bwished to say thus:Alas, the pious man, alas, the humble man, babout Yehuda ben Bava,in their eulogy for him, bbut the hour was torn,i.e., the opportunity was lost, basone bdoes not eulogize those executed by the government.As will be explained (14a), Yehuda ben Bava was executed by the government.,§ The Gemara returns to the discussion about intercalation of the year. bThe Sages taught: The yearmay be bintercalated only if the iNasi /iof the Sanhedrin bwantsto intercalate it. bAndthere was once ban incident involving Rabban Gamliel, who went to ask permissionfor some communal matter bfrom an officer [ ihegmon /i] in Syria, andhe btarried in returninguntil after it was too late to intercalate the year. bAndbecause they did not know what his opinion on the matter was, they bintercalated the year on the condition that Rabban Gamliel would wantto do so. bAnd when Rabban Gamliel cameback band said: I wantto intercalate the year, bthe year was foundto be retroactively bintercalated. /b, bThe Sages taught: The yearmay be bintercalated only if it is necessary due todamage to bthe roads,if the rain has damaged them in such a way that they are inaccessible for those ascending to Jerusalem for Passover; bor due to the bridgesthat are likewise in disrepair; bor due to the ovensfor the bPaschal offeringsthat are damaged and unfit for roasting the offerings; bor due to the Diaspora Jews who have left their homes and still have not arriveddue to delays in travel. bButthe year may bnotbe intercalated bdue to the snow, and not due to the cold, and not due to the Diaspora Jews who have notyet bleft from their homes,even if they no longer have enough time to reach Jerusalem for the Festival., bThe Sages taught: The year may notbe bintercalated due to the young goats and not due to the lambs,to allow them to grow larger before they are to be sacrificed as Paschal offerings; band not due to the fledglingdoves bwho have notyet developed sufficiently to bfly,so that there won’t be enough of them to supply all those who wish to bring bird offerings at the Festival. bButall btheseconsiderations may be bmade supportingfactors in the decision btointercalate bthe year.The Gemara asks: bHowso? bRabbi Yannai says in the name of Rabban Shimon ben Gamliel,i.e., this is the language Rabban Shimon ben Gamliel used in his declaration of the intercalation: bWe are notifying you that the fledglings are tender, and that the lambs are thin [ ide’arkin /i], and time for the spring has notyet barrived. Andconsequently, bthe matter is good in my eyes, and I havetherefore badded thirty days onto this year. /b,The Gemara braises an objectionto the report that Rabban Shimon ben Gamliel holds the intercalated month is thirty days long. It is taught in a ibaraita /i: bHow long isthe additional month in ban intercalatedleap byear?The Rabbis say: bThirty days. Rabban Shimon ben Gamliel says:A standard bmonth,which is twenty-nine days long. What, then, does Rabban Shimon ben Gamliel hold? bRav Pappa said:Rabban Gamliel holds that if the court bwants,it may add a standard bmonth,and if it bwants,it may add a month of bthirty days. /b,Concerning the declaration of Rabban Shimon ben Gamliel, the Gemara observes: bComeand bsee whatdifference bthere is between /b
37. Origen, Against Celsus, 7.8 (3rd cent. CE - 3rd cent. CE)

7.8. I do not know what led Celsus, when saying, But what things were spoken or not spoken in the land of Judea, according to the custom of the country, to use the words or not spoken, as though implying that he was incredulous, and that he suspected that those things which were written were never spoken. In fact, he is unacquainted with these times; and he does not know that those prophets who foretold the coming of Christ, predicted a multitude of other events many years beforehand. He adds, with the view of casting a slight upon the ancient prophets, that they prophesied in the same way as we find them still doing among the inhabitants of Phœnicia and Palestine. But he does not tell us whether he refers to persons who are of different principles from those of the Jews and Christians, or to persons whose prophecies are of the same character as those of the Jewish prophets. However it be, his statement is false, taken in either way. For never have any of those who have not embraced our faith done any thing approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5
38. Anon., 4 Baruch, 3.8

3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service?
39. Anon., Pesiqta De Rav Kahana, 13.14

40. Anon., Pesikta Rabbati, 26

41. Anon., Seder Olam, 30



Subjects of this text:

subject book bibliographic info
2 baruch Allison, 4 Baruch (2018) 134
2 maccabees Allison, 4 Baruch (2018) 134
aarons staff Allison, 4 Baruch (2018) 134
allusions, lamentations in second isaiah Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
anthology Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
archangel, destroyer, as Allison, 4 Baruch (2018) 134
ark of the covenant Allison, 4 Baruch (2018) 134, 138
babylonia, conquest by Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
babylonia, exile in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
catastrophe, lamentations on Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
catastrophe, on seventeenth of tammuz Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
catastrophe, on tisha bav Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
catastrophe, the three weeks Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
divine anger, in lamentations Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31, 54
divine anger, tisha bav and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
divine visits Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 373
entrance liturgy Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 58
exile, restoration after Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
exile, return from Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
garment texts Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
gates in ps Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 71
god, dressing texts Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
god, reconstruction of temple and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
gottwald, norman Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
haftarot Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
hell, harrowing of Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 58
jerusalem, destruction of Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 58
jerusalem, exile from Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
jerusalem, in lamentations Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31, 54
kaufmann, yehezkel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
kedushtot, zion in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
ketev meriri Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
lamentations, catastrophes in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
lamentations, exile imagery in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
lamentations, kedushtot themes and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
lamentations, on jerusalem Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31, 54
lamentations, second isaiah and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54, 127
lamentations, tisha bav lectionary cycle Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
lamentations, zion in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
liturgy, entrance Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 58
liturgy, torah Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 58
magen for kedushta to shabbat naḥamu, consolatory tropes in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
magen for kedushta to shabbat naḥamu, zion in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
malevolence Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
midrash Allison, 4 Baruch (2018) 138
moses Allison, 4 Baruch (2018) 134
mount nebo Allison, 4 Baruch (2018) 134
movement, motif of' Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 71
priest and high priest Allison, 4 Baruch (2018) 134
priests and priesthood DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 152
prophecy, cessation of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 152
prophecy, relation to priesthood DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 152
rabbinic judaism, lamentations and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
rabbinic prooftexting Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 26
redemption, crowning imagery and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
redemption, garment texts and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
scribes and scribalism DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 152
second isaiah, exiles in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
second isaiah, lamentations and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54, 127
second isaiah, on restoration and redemption Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
seventeenth of tammuz Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
sinking-wall anecdote Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 26
sommer, benjamin Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
temple in jerusalem, destruction of Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
temple in jerusalem, instruments, vessels, furnishings in Allison, 4 Baruch (2018) 134, 138
temple in jerusalem, reconstruction of Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
the three weeks Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
tisha bav, as day of doom Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
tisha bav, ketev meriri Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
tisha bav, seventeenth of tammuz and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
tisha bav lectionary cycle, catastrophes in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
tisha bav lectionary cycle, daughter of zion in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
tisha bav lectionary cycle, lamentations in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
tisha bav lectionary cycle, redaction of Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
torah Allison, 4 Baruch (2018) 138
torah liturgy Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 58
wilderness/desert Allison, 4 Baruch (2018) 134
willey, patricia tull Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 54
wordplay, in dreams and interpretation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 373
zion, as rising from the dust Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
zion, consolation for Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127
zion, daughter of Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31
zion, in kedushtot Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 127