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Tiresias: The Ancient Mediterranean Religions Source Database



6301
Hebrew Bible, Numbers, 10.33


וַיִּסְעוּ מֵהַר יְהוָה דֶּרֶךְ שְׁלֹשֶׁת יָמִים וַאֲרוֹן בְּרִית־יְהוָה נֹסֵעַ לִפְנֵיהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה׃And they set forward from the mount of the LORD three days’journey; and the ark of the covenant of the LORD went before them three days’journey, to seek out a resting-place for them.


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

15 results
1. Hebrew Bible, Exodus, 3.18, 10.22, 12.37, 15.22, 19.15 (9th cent. BCE - 3rd cent. BCE)

3.18. וְשָׁמְעוּ לְקֹלֶךָ וּבָאתָ אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל־מֶלֶךְ מִצְרַיִם וַאֲמַרְתֶּם אֵלָיו יְהוָה אֱלֹהֵי הָעִבְרִיִּים נִקְרָה עָלֵינוּ וְעַתָּה נֵלֲכָה־נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְנִזְבְּחָה לַיהוָה אֱלֹהֵינוּ׃ 10.22. וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַשָּׁמָיִם וַיְהִי חֹשֶׁךְ־אֲפֵלָה בְּכָל־אֶרֶץ מִצְרַיִם שְׁלֹשֶׁת יָמִים׃ 12.37. וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃ 15.22. וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּצְאוּ אֶל־מִדְבַּר־שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת־יָמִים בַּמִּדְבָּר וְלֹא־מָצְאוּ מָיִם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 3.18. And they shall hearken to thy voice. And thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him: The LORD, the God of the Hebrews, hath met with us. And now let us go, we pray thee, three days’journey into the wilderness, that we may sacrifice to the LORD our God." 10.22. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days;" 12.37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children." 15.22. And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’"
2. Hebrew Bible, Genesis, 18.4 (9th cent. BCE - 3rd cent. BCE)

18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree."
3. Hebrew Bible, Hosea, 6 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Jonah, 1.17, 2.1, 3.4 (9th cent. BCE - 3rd cent. BCE)

2.1. וַיְמַן יְהוָה דָּג גָּדוֹל לִבְלֹעַ אֶת־יוֹנָה וַיְהִי יוֹנָה בִּמְעֵי הַדָּג שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת׃ 2.1. וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה־לָּךְ אֲשֶׁר נָדַרְתִּי אֲשַׁלֵּמָה יְשׁוּעָתָה לַיהוָה׃ 3.4. וַיָּחֶל יוֹנָה לָבוֹא בָעִיר מַהֲלַךְ יוֹם אֶחָד וַיִּקְרָא וַיֹּאמַר עוֹד אַרְבָּעִים יוֹם וְנִינְוֵה נֶהְפָּכֶת׃ 2.1. And the LORD prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights." 3.4. And Jonah began to enter into the city a day’s journey, and he proclaimed, and said: ‘Yet forty days, and Nineveh shall be overthrown.’
5. Hebrew Bible, Numbers, 10.29, 10.35-10.36 (9th cent. BCE - 3rd cent. BCE)

10.29. וַיֹּאמֶר מֹשֶׁה לְחֹבָב בֶּן־רְעוּאֵל הַמִּדְיָנִי חֹתֵן מֹשֶׁה נֹסְעִים אֲנַחְנוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר יְהוָה אֹתוֹ אֶתֵּן לָכֶם לְכָה אִתָּנוּ וְהֵטַבְנוּ לָךְ כִּי־יְהוָה דִּבֶּר־טוֹב עַל־יִשְׂרָאֵל׃ 10.35. וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃ 10.36. וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃ 10.29. And Moses said unto Hobab, the son of Reuel the Midianite, Moses’father-in-law: ‘We are journeying unto the place of which the LORD said: I will give it you; come thou with us, and we will do thee good; for the LORD hath spoken good concerning Israel.’" 10.35. And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’" 10.36. And when it rested, he said: ‘Return, O LORD, unto the ten thousands of the families of Israel.’"
6. Hebrew Bible, Judges, 14.14 (8th cent. BCE - 5th cent. BCE)

14.14. וַיֹּאמֶר לָהֶם מֵהָאֹכֵל יָצָא מַאֲכָל וּמֵעַז יָצָא מָתוֹק וְלֹא יָכְלוּ לְהַגִּיד הַחִידָה שְׁלֹשֶׁת יָמִים׃ 14.14. And he said to them, Out of the eater came forth food, and out of the strong came forth sweetness. And they could not in three days expound the riddle."
7. Hebrew Bible, Ezra, 10.8 (5th cent. BCE - 4th cent. BCE)

10.8. וְכֹל אֲשֶׁר לֹא־יָבוֹא לִשְׁלֹשֶׁת הַיָּמִים כַּעֲצַת הַשָּׂרִים וְהַזְּקֵנִים יָחֳרַם כָּל־רְכוּשׁוֹ וְהוּא יִבָּדֵל מִקְּהַל הַגּוֹלָה׃ 10.8. and that whosoever came not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of the captivity."
8. Philo of Alexandria, On The Migration of Abraham, 154 (1st cent. BCE - 1st cent. CE)

154. On account, then, of this mixed and rough multitude collected together from mixed opinions collected from all imaginable quarters, the mind which was able to exert great speed when it was fleeing from the country of the body, that is, from Egypt, and which was able in those days to receive the inheritance of virtue, being assisted by a threefold light, the memory of past things, the energy of present things, and the hope of the future, passed that exceeding length of time, forty years, in going up and down, and all around, wandering in every direction by reason of the diversity of manners, when it ought rather to have proceeded by the straight and most advantageous way.
9. New Testament, 1 Corinthians, 10.1 (1st cent. CE - 1st cent. CE)

10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea;
10. New Testament, Matthew, 27.64 (1st cent. CE - 1st cent. CE)

27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first.
11. Ps.-Philo, Biblical Antiquities, 15.5 (1st cent. CE - 2nd cent. CE)

12. Tosefta, Sotah, 4.2 (1st cent. CE - 2nd cent. CE)

13. Anon., Genesis Rabba, 48.10 (2nd cent. CE - 5th cent. CE)

48.10. \"And he said, \"My lords, if only I have found favor in your eyes...\" (Bereshit 18:3) R' Chiyah taught: he said this to the greatest of them, Michael. \"Please let a little water be taken...\" (Bereshit 18:4) R' Eliezer said in the name of R' Simai: the Holy One said to Avraham \"you said 'let a little water be taken.' By your life! I will recompense your children in the wilderness, in the settled lands and in the time to come. This is what is written \"Then Israel sang this song: \"'Ascend, O well,' sing to it!\" (Bamidbar 21:17) This is in the wilderness. Where do we learn in the land of Canaan? \"... a land with brooks of water, fountains and depths, that emerge in valleys and mountains,\" (Devarim 8:7) From where do we learn in the time to come? \"And it shall come to pass on that day that spring water shall come forth from Jerusalem...\" (Zechariah 14:8)"
14. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b
15. Anon., Semahot, 8.1



Subjects of this text:

subject book bibliographic info
abraham Levison, The Greek Life of Adam and Eve (2023) 454; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
balaam Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 94
belief Levison, The Greek Life of Adam and Eve (2023) 454
body, abraham, of Levison, The Greek Life of Adam and Eve (2023) 454
body, job, of Levison, The Greek Life of Adam and Eve (2023) 454
body Levison, The Greek Life of Adam and Eve (2023) 454
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
darkness Levison, The Greek Life of Adam and Eve (2023) 454
day, three Levison, The Greek Life of Adam and Eve (2023) 454
death, adam, of Levison, The Greek Life of Adam and Eve (2023) 454
desert Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
exile Levison, The Greek Life of Adam and Eve (2023) 454
fish Levison, The Greek Life of Adam and Eve (2023) 454
hobab Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 94
honey Levison, The Greek Life of Adam and Eve (2023) 454
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 94
israel Levison, The Greek Life of Adam and Eve (2023) 454
job, body of Levison, The Greek Life of Adam and Eve (2023) 454
land, promised (see also canaan) Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 94
love Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
moses Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 94
mourning Levison, The Greek Life of Adam and Eve (2023) 454
oil Levison, The Greek Life of Adam and Eve (2023) 454
pentateuch Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 94
persia, persian era Levison, The Greek Life of Adam and Eve (2023) 454
plagues (seventy) Levison, The Greek Life of Adam and Eve (2023) 454
priest, chief Levison, The Greek Life of Adam and Eve (2023) 454
protection Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
seal Levison, The Greek Life of Adam and Eve (2023) 454
shekhina Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
sinai, mount Levison, The Greek Life of Adam and Eve (2023) 454
soul, adam, of Levison, The Greek Life of Adam and Eve (2023) 454
sukka Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
tomb Levison, The Greek Life of Adam and Eve (2023) 454
trees Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
wilderness' Levison, The Greek Life of Adam and Eve (2023) 454