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Tiresias: The Ancient Mediterranean Religions Source Database



6301
Hebrew Bible, Numbers, 25.6-25.7


וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד׃And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting.


וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand.


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

67 results
1. Septuagint, Tobit, 3.2-3.4, 3.6 (10th cent. BCE - 2nd cent. BCE)

3.3. Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offences and those which my fathers committed before thee. 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me.
2. Hebrew Bible, Deuteronomy, 5.22, 7.1-7.6, 9.3, 9.19, 9.22, 9.25, 17.8-17.13, 21.10-21.14, 32.35-32.43, 33.4, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE)

5.22. וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 7.1. וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃ 7.1. כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.4. כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃ 7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 7.6. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 9.3. וְיָדַעְתָּ הַיּוֹם כִּי יְהוָה אֱלֹהֶיךָ הוּא־הָעֹבֵר לְפָנֶיךָ אֵשׁ אֹכְלָה הוּא יַשְׁמִידֵם וְהוּא יַכְנִיעֵם לְפָנֶיךָ וְהוֹרַשְׁתָּם וְהַאַבַדְתָּם מַהֵר כַּאֲשֶׁר דִּבֶּר יְהוָה לָךְ׃ 9.19. כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃ 9.22. וּבְתַבְעֵרָה וּבְמַסָּה וּבְקִבְרֹת הַתַּאֲוָה מַקְצִפִים הֱיִיתֶם אֶת־יְהוָה׃ 9.25. וָאֶתְנַפַּל לִפְנֵי יְהוָה אֵת אַרְבָּעִים הַיּוֹם וְאֶת־אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי כִּי־אָמַר יְהוָה לְהַשְׁמִיד אֶתְכֶם׃ 17.8. כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 17.13. וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד׃ 21.11. וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12. וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13. וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.37. וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃ 32.38. אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.41. אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃ 32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 33.4. תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ 5.22. Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die." 7.1. When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou;" 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them;" 7.3. neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." 7.4. For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly." 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire." 7.6. For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth." 9.3. Know therefore this day, that the LORD thy God is He who goeth over before thee as a devouring fire; He will destroy them, and He will bring them down before thee; so shalt thou drive them out, and make them to perish quickly, as the LORD hath spoken unto thee." 9.19. For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also." 9.22. And at Taberah, and at Massah, and at Kibroth-hattaavah, ye made the LORD wroth." 9.25. So I fell down before the LORD the forty days and forty nights that I fell down; because the LORD had said He would destroy you." 17.8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose." 17.9. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment." 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee." 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left." 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel." 17.13. And all the people shall hear, and fear, and do no more presumptuously." 21.10. When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive," 21.11. and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;" 21.12. then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;" 21.13. and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife." 21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her." 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large." 32.37. And it is said: Where are their gods, The rock in whom they trusted;" 32.38. Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection." 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand." 32.40. For I lift up My hand to heaven, And say: As I live for ever," 32.41. If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me." 32.42. I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’" 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people." 33.4. Moses commanded us a law, An inheritance of the congregation of Jacob." 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;" 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet." 33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. ." 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again."
3. Hebrew Bible, Esther, 3.3, 3.8, 7.8 (9th cent. BCE - 3rd cent. BCE)

3.3. וַיֹּאמְרוּ עַבְדֵי הַמֶּלֶךְ אֲשֶׁר־בְּשַׁעַר הַמֶּלֶךְ לְמָרְדֳּכָי מַדּוּעַ אַתָּה עוֹבֵר אֵת מִצְוַת הַמֶּלֶךְ׃ 3.8. וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם־אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכָּל־עָם וְאֶת־דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין־שֹׁוֶה לְהַנִּיחָם׃ 7.8. וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל־בֵּית מִשְׁתֵּה הַיַּיִן וְהָמָן נֹפֵל עַל־הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶת־הַמַּלְכָּה עִמִּי בַּבָּיִת הַדָּבָר יָצָא מִפִּי הַמֶּלֶךְ וּפְנֵי הָמָן חָפוּ׃ 3.3. Then the king’s servants, that were in the king’s gate, said unto Mordecai: ‘Why transgressest thou the king’s commandment?’" 3.8. And Haman said unto king Ahasuerus: ‘There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws; therefore it profiteth not the king to suffer them." 7.8. Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: ‘Will he even force the queen before me in the house?’ As the word went out of the king’s mouth, they covered Haman’s face."
4. Hebrew Bible, Exodus, 12.3, 16.1-16.3, 16.6, 16.9-16.10, 16.22, 17.1, 18.17-18.26, 32.6-32.7, 32.27, 32.29, 34.11-34.16, 34.31, 35.1, 35.4, 35.20 (9th cent. BCE - 3rd cent. BCE)

12.3. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃ 12.3. דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃ 16.1. וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר־סִין אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם׃ 16.1. וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וַיִּפְנוּ אֶל־הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְהוָה נִרְאָה בֶּעָנָן׃ 16.2. וילינו [וַיִּלּוֹנוּ] כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל עַל־מֹשֶׁה וְעַל־אַהֲרֹן בַּמִּדְבָּר׃ 16.2. וְלֹא־שָׁמְעוּ אֶל־מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד־בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה׃ 16.3. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃ 16.3. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃ 16.6. וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְהוָה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃ 16.9. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃ 16.22. וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה׃ 17.1. וַיִּסְעוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמִּדְבַּר־סִין לְמַסְעֵיהֶם עַל־פִּי יְהוָה וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָם׃ 17.1. וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר־לוֹ מֹשֶׁה לְהִלָּחֵם בַּעֲמָלֵק וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָה׃ 18.17. וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא־טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה׃ 18.18. נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּי־כָבֵד מִמְּךָ הַדָּבָר לֹא־תוּכַל עֲשֹׂהוּ לְבַדֶּךָ׃ 18.19. עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים וְהֵבֵאתָ אַתָּה אֶת־הַדְּבָרִים אֶל־הָאֱלֹהִים׃ 18.21. וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ 18.22. וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת וְהָיָה כָּל־הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ־הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ׃ 18.23. אִם אֶת־הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָכָלְתָּ עֲמֹד וְגַם כָּל־הָעָם הַזֶּה עַל־מְקֹמוֹ יָבֹא בְשָׁלוֹם׃ 18.24. וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר׃ 18.25. וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכָּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃ 18.26. וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת אֶת־הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל־מֹשֶׁה וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵם׃ 32.6. וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק׃ 32.7. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ 32.29. וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם לַיהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה׃ 34.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 34.12. הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃ 34.13. כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃ 34.14. כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הוּא׃ 34.15. פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃ 34.16. וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃ 34.31. וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 35.1. וְכָל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה׃ 35.1. וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם׃ 35.4. וַיֹּאמֶר מֹשֶׁה אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר׃ 12.3. Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household;" 16.1. And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt." 16.2. And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;" 16.3. and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’" 16.6. And Moses and Aaron said unto all the children of Israel: ‘At even, then ye shall know that the LORD hath brought you out from the land of Egypt;" 16.9. And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’" 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 16.22. And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses." 17.1. And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the LORD, and encamped in Rephidim; and there was no water for the people to drink." 18.17. And Moses’father-in-law said unto him: ‘The thing that thou doest is not good." 18.18. Thou wilt surely wear away, both thou, and this people that is with thee; for the thing is too heavy for thee; thou art not able to perform it thyself alone." 18.19. Hearken now unto my voice, I will give thee counsel, and God be with thee: be thou for the people before God, and bring thou the causes unto God." 18.20. And thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do." 18.21. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens." 18.22. And let them judge the people at all seasons; and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves; so shall they make it easier for thee and bear the burden with thee." 18.23. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace.’" 18.24. So Moses hearkened to the voice of his father-in-law, and did all that he had said." 18.25. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens." 18.26. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves." 32.6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to make merry." 32.7. And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly;" 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’" 32.29. And Moses said: ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son and against his brother; that He may also bestow upon you a blessing this day.’" 34.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite." 34.12. Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee." 34.13. But ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim." 34.14. For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous God;" 34.15. lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;" 34.16. and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods." 34.31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them." 35.1. And Moses assembled all the congregation of the children of Israel, and said unto them: ‘These are the words which the LORD hath commanded, that ye should do them." 35.4. And Moses spoke unto all the congregation of the children of Israel, saying: ‘This is the thing which the LORD commanded, saying:" 35.20. And all the congregation of the children of Israel departed from the presence of Moses."
5. Hebrew Bible, Genesis, 1.11, 2.16-2.17, 3.17, 18.1-18.22, 34.5, 34.13, 34.27, 34.30, 39.7-39.20, 40.20, 49.6 (9th cent. BCE - 3rd cent. BCE)

1.11. וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃ 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.9. וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃ 18.11. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 18.13. וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ 18.14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 18.15. וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃ 18.16. וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם׃ 18.17. וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃ 18.18. וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ 18.19. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃ 18.21. אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃ 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 34.5. וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃ 34.13. וַיַּעֲנוּ בְנֵי־יַעֲקֹב אֶת־שְׁכֶם וְאֶת־חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם׃ 34.27. בְּנֵי יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם׃ 39.7. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָּׂא אֵשֶׁת־אֲדֹנָיו אֶת־עֵינֶיהָ אֶל־יוֹסֵף וַתֹּאמֶר שִׁכְבָה עִמִּי׃ 39.8. וַיְמָאֵן וַיֹּאמֶר אֶל־אֵשֶׁת אֲדֹנָיו הֵן אֲדֹנִי לֹא־יָדַע אִתִּי מַה־בַּבָּיִת וְכֹל אֲשֶׁר־יֶשׁ־לוֹ נָתַן בְּיָדִי׃ 39.9. אֵינֶנּוּ גָדוֹל בַּבַּיִת הַזֶּה מִמֶּנִּי וְלֹא־חָשַׂךְ מִמֶּנִּי מְאוּמָה כִּי אִם־אוֹתָךְ בַּאֲשֶׁר אַתְּ־אִשְׁתּוֹ וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים׃ 39.11. וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת שָׁם בַּבָּיִת׃ 39.12. וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.13. וַיְהִי כִּרְאוֹתָהּ כִּי־עָזַב בִּגְדוֹ בְּיָדָהּ וַיָּנָס הַחוּצָה׃ 39.14. וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי לְצַחֶק בָּנוּ בָּא אֵלַי לִשְׁכַּב עִמִּי וָאֶקְרָא בְּקוֹל גָּדוֹל׃ 39.15. וַיְהִי כְשָׁמְעוֹ כִּי־הֲרִימֹתִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.16. וַתַּנַּח בִּגְדוֹ אֶצְלָהּ עַד־בּוֹא אֲדֹנָיו אֶל־בֵּיתוֹ׃ 39.17. וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה לֵאמֹר בָּא־אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר־הֵבֵאתָ לָּנוּ לְצַחֶק בִּי׃ 39.18. וַיְהִי כַּהֲרִימִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס הַחוּצָה׃ 39.19. וַיְהִי כִשְׁמֹעַ אֲדֹנָיו אֶת־דִּבְרֵי אִשְׁתּוֹ אֲשֶׁר דִּבְּרָה אֵלָיו לֵאמֹר כַּדְּבָרִים הָאֵלֶּה עָשָׂהּ לִי עַבְדֶּךָ וַיִּחַר אַפּוֹ׃ 49.6. בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ 1.11. And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so." 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant." 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree." 18.5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’" 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it." 18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat." 18.9. And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’" 18.10. And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—" 18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—" 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’" 18.13. And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?" 18.14. Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’" 18.15. Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’" 18.16. And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way." 18.17. And the LORD said: ‘Shall I hide from Abraham that which I am doing;" 18.18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" 18.19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’" 18.20. And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous." 18.21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’" 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD." 34.5. Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came." 34.13. And the sons of Jacob answered Shechem and Hamor his father with guile, and spoke, because he had defiled Dinah their sister," 34.27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister." 34.30. And Jacob said to Simeon and Levi: ‘Ye have troubled me, to make me odious unto the inhabitants of the land, even unto the Canaanites and the Perizzites; and, I being few in number, they will gather themselves together against me and smite me; and I shall be destroyed, I and my house.’" 39.7. And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said: ‘Lie with me.’" 39.8. But he refused, and said unto his master’s wife: ‘Behold, my master, having me, knoweth not what is in the house, and he hath put all that he hath into my hand;" 39.9. he is not greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife. How then can I do this great wickedness, and sin against God?’" 39.10. And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her." 39.11. And it came to pass on a certain day, when he went into the house to do his work, and there was none of the men of the house there within," 39.12. that she caught him by his garment, saying: ‘Lie with me.’ And he left his garment in her hand, and fled, and got him out." 39.13. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth," 39.14. that she called unto the men of her house, and spoke unto them, saying: ‘See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice." 39.15. And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out.’" 39.16. And she laid up his garment by her, until his master came home." 39.17. And she spoke unto him according to these words, saying: ‘The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me." 39.18. And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.’" 39.19. And it came to pass, when his master heard the words of his wife, which she spoke unto him, saying: ‘After this manner did thy servant to me’; that his wrath was kindled." 39.20. And Joseph’s master took him, and put him into the prison, the place where the king’s prisoners were bound; and he was there in the prison." 40.20. And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and the head of the chief baker among his servants." 49.6. Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen."
6. Hebrew Bible, Hosea, 3.2, 3.5, 6.7 (9th cent. BCE - 3rd cent. BCE)

3.2. וָאֶכְּרֶהָ לִּי בַּחֲמִשָּׁה עָשָׂר כָּסֶף וְחֹמֶר שְׂעֹרִים וְלֵתֶךְ שְׂעֹרִים׃ 3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ 6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ 3.2. So I bought her to me for fifteen pieces of silver and a homer of barley, and a half-homer of barley;" 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days." 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me."
7. Hebrew Bible, Leviticus, 4.13-4.15, 4.21, 8.4, 10.3, 16.5, 16.17, 16.33, 19.2, 24.14, 27.28 (9th cent. BCE - 3rd cent. BCE)

4.13. וְאִם כָּל־עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁמוּ׃ 4.14. וְנוֹדְעָה הַחַטָּאת אֲשֶׁר חָטְאוּ עָלֶיהָ וְהִקְרִיבוּ הַקָּהָל פַּר בֶּן־בָּקָר לְחַטָּאת וְהֵבִיאוּ אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד׃ 4.15. וְסָמְכוּ זִקְנֵי הָעֵדָה אֶת־יְדֵיהֶם עַל־רֹאשׁ הַפָּר לִפְנֵי יְהוָה וְשָׁחַט אֶת־הַפָּר לִפְנֵי יְהוָה׃ 4.21. וְהוֹצִיא אֶת־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרַף אֹתוֹ כַּאֲשֶׁר שָׂרַף אֵת הַפָּר הָרִאשׁוֹן חַטַּאת הַקָּהָל הוּא׃ 10.3. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃ 16.5. וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃ 16.17. וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃ 16.33. וְכִפֶּר אֶת־מִקְדַּשׁ הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ יְכַפֵּר וְעַל הַכֹּהֲנִים וְעַל־כָּל־עַם הַקָּהָל יְכַפֵּר׃ 19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 24.14. הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃ 27.28. אַךְ־כָּל־חֵרֶם אֲשֶׁר יַחֲרִם אִישׁ לַיהוָה מִכָּל־אֲשֶׁר־לוֹ מֵאָדָם וּבְהֵמָה וּמִשְּׂדֵה אֲחֻזָּתוֹ לֹא יִמָּכֵר וְלֹא יִגָּאֵל כָּל־חֵרֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃ 4.13. And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which the LORD hath commanded not to be done, and are guilty:" 4.14. when the sin wherein they have sinned is known, then the assembly shall offer a young bullock for a sin-offering, and bring it before the tent of meeting." 4.15. And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD; and the bullock shall be killed before the LORD." 4.21. And he shall carry forth the bullock without the camp, and burn it as he burned the first bullock; it is the sin-offering for the assembly." 10.3. Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace." 16.5. And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering." 16.17. And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel." 16.33. And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly." 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy." 24.14. ’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him." 27.28. Notwithstanding, no devoted thing, that a man may devote unto the LORD of all that he hath, whether of man or beast, or of the field of his possession, shall be sold or redeemed; every devoted thing is most holy unto the LORD."
8. Hebrew Bible, Numbers, 1.16, 1.18, 5.6, 5.12, 5.27, 11.4-11.34, 12.12-12.15, 13.26, 14.2, 14.7, 14.10, 14.27, 14.35-14.36, 15.24-15.26, 15.33, 15.35-15.36, 16.2-16.3, 16.9, 16.11, 16.19, 16.21-16.22, 16.24, 16.26, 16.33, 18.9-18.14, 18.32, 19.9, 19.20, 20.1-20.2, 20.4, 20.6, 20.8, 20.10-20.12, 20.22, 20.27-20.28, 21.4-21.6, 22.4, 22.7, 22.9-22.11, 22.14, 22.16, 22.18-22.19, 22.22, 22.25, 22.28, 22.38, 23.7-23.10, 23.18-23.19, 23.23, 24.4-24.6, 24.8, 24.15-24.17, 24.24, 25.1-25.5, 25.7-25.18, 26.9, 27.2-27.3, 27.14, 27.16-27.17, 27.19, 27.21-27.22, 30.3, 31.15-31.20, 31.24, 35.33-35.34 (9th cent. BCE - 3rd cent. BCE)

1.16. אֵלֶּה קריאי [קְרוּאֵי] הָעֵדָה נְשִׂיאֵי מַטּוֹת אֲבוֹתָם רָאשֵׁי אַלְפֵי יִשְׂרָאֵל הֵם׃ 1.18. וְאֵת כָּל־הָעֵדָה הִקְהִילוּ בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי וַיִּתְיַלְדוּ עַל־מִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְגֻלְגְּלֹתָם׃ 5.6. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל אִישׁ אוֹ־אִשָּׁה כִּי יַעֲשׂוּ מִכָּל־חַטֹּאת הָאָדָם לִמְעֹל מַעַל בַּיהוָה וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא׃ 5.12. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.27. וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 11.4. וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃ 11.5. זָכַרְנוּ אֶת־הַדָּגָה אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם אֵת הַקִּשֻּׁאִים וְאֵת הָאֲבַטִּחִים וְאֶת־הֶחָצִיר וְאֶת־הַבְּצָלִים וְאֶת־הַשּׁוּמִים׃ 11.6. וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה אֵין כֹּל בִּלְתִּי אֶל־הַמָּן עֵינֵינוּ׃ 11.7. וְהַמָּן כִּזְרַע־גַּד הוּא וְעֵינוֹ כְּעֵין הַבְּדֹלַח׃ 11.8. שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם אוֹ דָכוּ בַּמְּדֹכָה וּבִשְּׁלוּ בַּפָּרוּר וְעָשׂוּ אֹתוֹ עֻגוֹת וְהָיָה טַעְמוֹ כְּטַעַם לְשַׁד הַשָּׁמֶן׃ 11.9. וּבְרֶדֶת הַטַּל עַל־הַמַּחֲנֶה לָיְלָה יֵרֵד הַמָּן עָלָיו׃ 11.11. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃ 11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 11.13. מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃ 11.14. לֹא־אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת־כָּל־הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי׃ 11.15. וְאִם־כָּכָה אַתְּ־עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם־מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל־אֶרְאֶה בְּרָעָתִי׃ 11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃ 11.18. וְאֶל־הָעָם תֹּאמַר הִתְקַדְּשׁוּ לְמָחָר וַאֲכַלְתֶּם בָּשָׂר כִּי בְּכִיתֶם בְּאָזְנֵי יְהוָה לֵאמֹר מִי יַאֲכִלֵנוּ בָּשָׂר כִּי־טוֹב לָנוּ בְּמִצְרָיִם וְנָתַן יְהוָה לָכֶם בָּשָׂר וַאֲכַלְתֶּם׃ 11.19. לֹא יוֹם אֶחָד תֹּאכְלוּן וְלֹא יוֹמָיִם וְלֹא חֲמִשָּׁה יָמִים וְלֹא עֲשָׂרָה יָמִים וְלֹא עֶשְׂרִים יוֹם׃ 11.21. וַיֹּאמֶר מֹשֶׁה שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים׃ 11.22. הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וּמָצָא לָהֶם אִם אֶת־כָּל־דְּגֵי הַיָּם יֵאָסֵף לָהֶם וּמָצָא לָהֶם׃ 11.23. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הֲיַד יְהוָה תִּקְצָר עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי אִם־לֹא׃ 11.24. וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃ 11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 11.26. וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃ 11.27. וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃ 11.28. וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃ 11.29. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃ 11.31. וְרוּחַ נָסַע מֵאֵת יְהוָה וַיָּגָז שַׂלְוִים מִן־הַיָּם וַיִּטֹּשׁ עַל־הַמַּחֲנֶה כְּדֶרֶךְ יוֹם כֹּה וּכְדֶרֶךְ יוֹם כֹּה סְבִיבוֹת הַמַּחֲנֶה וּכְאַמָּתַיִם עַל־פְּנֵי הָאָרֶץ׃ 11.32. וַיָּקָם הָעָם כָּל־הַיּוֹם הַהוּא וְכָל־הַלַּיְלָה וְכֹל יוֹם הַמָּחֳרָת וַיַּאַסְפוּ אֶת־הַשְּׂלָו הַמַּמְעִיט אָסַף עֲשָׂרָה חֳמָרִים וַיִּשְׁטְחוּ לָהֶם שָׁטוֹחַ סְבִיבוֹת הַמַּחֲנֶה׃ 11.33. הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם טֶרֶם יִכָּרֵת וְאַף יְהוָה חָרָה בָעָם וַיַּךְ יְהוָה בָּעָם מַכָּה רַבָּה מְאֹד׃ 11.34. וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא קִבְרוֹת הַתַּאֲוָה כִּי־שָׁם קָבְרוּ אֶת־הָעָם הַמִּתְאַוִּים׃ 12.12. אַל־נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ׃ 12.13. וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ׃ 12.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים תִּסָּגֵר שִׁבְעַת יָמִים מִחוּץ לַמַּחֲנֶה וְאַחַר תֵּאָסֵף׃ 12.15. וַתִּסָּגֵר מִרְיָם מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים וְהָעָם לֹא נָסַע עַד־הֵאָסֵף מִרְיָם׃ 13.26. וַיֵּלְכוּ וַיָּבֹאוּ אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר פָּארָן קָדֵשָׁה וַיָּשִׁיבוּ אוֹתָם דָּבָר וְאֶת־כָּל־הָעֵדָה וַיַּרְאוּם אֶת־פְּרִי הָאָרֶץ׃ 14.2. וַיִּלֹּנוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אֲלֵהֶם כָּל־הָעֵדָה לוּ־מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ־מָתְנוּ׃ 14.2. וַיֹּאמֶר יְהוָה סָלַחְתִּי כִּדְבָרֶךָ׃ 14.7. וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃ 14.27. עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת אֲשֶׁר הֵמָּה מַלִּינִים עָלָי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה מַלִּינִים עָלַי שָׁמָעְתִּי׃ 14.35. אֲנִי יְהוָה דִּבַּרְתִּי אִם־לֹא זֹאת אֶעֱשֶׂה לְכָל־הָעֵדָה הָרָעָה הַזֹּאת הַנּוֹעָדִים עָלָי בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ׃ 14.36. וְהָאֲנָשִׁים אֲשֶׁר־שָׁלַח מֹשֶׁה לָתוּר אֶת־הָאָרֶץ וַיָּשֻׁבוּ וילונו [וַיַּלִּינוּ] עָלָיו אֶת־כָּל־הָעֵדָה לְהוֹצִיא דִבָּה עַל־הָאָרֶץ׃ 15.24. וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה וְעָשׂוּ כָל־הָעֵדָה פַּר בֶּן־בָּקָר אֶחָד לְעֹלָה לְרֵיחַ נִיחֹחַ לַיהוָה וּמִנְחָתוֹ וְנִסְכּוֹ כַּמִּשְׁפָּט וּשְׂעִיר־עִזִּים אֶחָד לְחַטָּת׃ 15.25. וְכִפֶּר הַכֹּהֵן עַל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וְנִסְלַח לָהֶם כִּי־שְׁגָגָה הִוא וְהֵם הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לַיהוָה וְחַטָּאתָם לִפְנֵי יְהוָה עַל־שִׁגְגָתָם׃ 15.26. וְנִסְלַח לְכָל־עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל־הָעָם בִּשְׁגָגָה׃ 15.33. וַיַּקְרִיבוּ אֹתוֹ הַמֹּצְאִים אֹתוֹ מְקֹשֵׁשׁ עֵצִים אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל כָּל־הָעֵדָה׃ 15.35. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃ 15.36. וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 16.2. וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי־יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי־שֵׁם׃ 16.2. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 16.3. וְאִם־בְּרִיאָה יִבְרָא יְהוָה וּפָצְתָה הָאֲדָמָה אֶת־פִּיהָ וּבָלְעָה אֹתָם וְאֶת־כָּל־אֲשֶׁר לָהֶם וְיָרְדוּ חַיִּים שְׁאֹלָה וִידַעְתֶּם כִּי נִאֲצוּ הָאֲנָשִׁים הָאֵלֶּה אֶת־יְהוָה׃ 16.3. וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב־לָכֶם כִּי כָל־הָעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם יְהוָה וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל־קְהַל יְהוָה׃ 16.9. הַמְעַט מִכֶּם כִּי־הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת־עֲבֹדַת מִשְׁכַּן יְהוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָם׃ 16.11. לָכֵן אַתָּה וְכָל־עֲדָתְךָ הַנֹּעָדִים עַל־יְהוָה וְאַהֲרֹן מַה־הוּא כִּי תלונו [תַלִּינוּ] עָלָיו׃ 16.19. וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעֵדָה׃ 16.21. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃ 16.22. וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף׃ 16.24. דַּבֵּר אֶל־הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן־קֹרַח דָּתָן וַאֲבִירָם׃ 16.26. וַיְדַבֵּר אֶל־הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְאַל־תִּגְּעוּ בְּכָל־אֲשֶׁר לָהֶם פֶּן־תִּסָּפוּ בְּכָל־חַטֹּאתָם׃ 16.33. וַיֵּרְדוּ הֵם וְכָל־אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה וַתְּכַס עֲלֵיהֶם הָאָרֶץ וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל׃ 18.9. זֶה־יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים מִן־הָאֵשׁ כָּל־קָרְבָּנָם לְכָל־מִנְחָתָם וּלְכָל־חַטָּאתָם וּלְכָל־אֲשָׁמָם אֲשֶׁר יָשִׁיבוּ לִי קֹדֶשׁ קָדָשִׁים לְךָ הוּא וּלְבָנֶיךָ׃ 18.11. וְזֶה־לְּךָ תְּרוּמַת מַתָּנָם לְכָל־תְּנוּפֹת בְּנֵי יִשְׂרָאֵל לְךָ נְתַתִּים וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם כָּל־טָהוֹר בְּבֵיתְךָ יֹאכַל אֹתוֹ׃ 18.12. כֹּל חֵלֶב יִצְהָר וְכָל־חֵלֶב תִּירוֹשׁ וְדָגָן רֵאשִׁיתָם אֲשֶׁר־יִתְּנוּ לַיהוָה לְךָ נְתַתִּים׃ 18.13. בִּכּוּרֵי כָּל־אֲשֶׁר בְּאַרְצָם אֲשֶׁר־יָבִיאוּ לַיהוָה לְךָ יִהְיֶה כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ׃ 18.14. כָּל־חֵרֶם בְּיִשְׂרָאֵל לְךָ יִהְיֶה׃ 18.32. וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃ 19.9. וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃ 20.1. וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת־הַקָּהָל אֶל־פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ־נָא הַמֹּרִים הֲמִן־הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם׃ 20.1. וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל כָּל־הָעֵדָה מִדְבַּר־צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיֵּשֶׁב הָעָם בְּקָדֵשׁ וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם׃ 20.2. וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃ 20.2. וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה׃ 20.4. וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃ 20.6. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃ 20.8. קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃ 20.11. וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃ 20.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃ 20.27. וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה וַיַּעֲלוּ אֶל־הֹר הָהָר לְעֵינֵי כָּל־הָעֵדָה׃ 20.28. וַיַּפְשֵׁט מֹשֶׁה אֶת־אַהֲרֹן אֶת־בְּגָדָיו וַיַּלְבֵּשׁ אֹתָם אֶת־אֶלְעָזָר בְּנוֹ וַיָּמָת אַהֲרֹן שָׁם בְּרֹאשׁ הָהָר וַיֵּרֶד מֹשֶׁה וְאֶלְעָזָר מִן־הָהָר׃ 21.4. וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ׃ 21.5. וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃ 21.6. וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃ 22.4. וַיֹּאמֶר מוֹאָב אֶל־זִקְנֵי מִדְיָן עַתָּה יְלַחֲכוּ הַקָּהָל אֶת־כָּל־סְבִיבֹתֵינוּ כִּלְחֹךְ הַשּׁוֹר אֵת יֶרֶק הַשָּׂדֶה וּבָלָק בֶּן־צִפּוֹר מֶלֶךְ לְמוֹאָב בָּעֵת הַהִוא׃ 22.4. וַיִּזְבַּח בָּלָק בָּקָר וָצֹאן וַיְשַׁלַּח לְבִלְעָם וְלַשָּׂרִים אֲשֶׁר אִתּוֹ׃ 22.7. וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן וּקְסָמִים בְּיָדָם וַיָּבֹאוּ אֶל־בִּלְעָם וַיְדַבְּרוּ אֵלָיו דִּבְרֵי בָלָק׃ 22.9. וַיָּבֹא אֱלֹהִים אֶל־בִּלְעָם וַיֹּאמֶר מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ׃ 22.11. הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם וַיְכַס אֶת־עֵין הָאָרֶץ עַתָּה לְכָה קָבָה־לִּי אֹתוֹ אוּלַי אוּכַל לְהִלָּחֶם בּוֹ וְגֵרַשְׁתִּיו׃ 22.14. וַיָּקוּמוּ שָׂרֵי מוֹאָב וַיָּבֹאוּ אֶל־בָּלָק וַיֹּאמְרוּ מֵאֵן בִּלְעָם הֲלֹךְ עִמָּנוּ׃ 22.16. וַיָּבֹאוּ אֶל־בִּלְעָם וַיֹּאמְרוּ לוֹ כֹּה אָמַר בָּלָק בֶּן־צִפּוֹר אַל־נָא תִמָּנַע מֵהֲלֹךְ אֵלָי׃ 22.18. וַיַּעַן בִּלְעָם וַיֹּאמֶר אֶל־עַבְדֵי בָלָק אִם־יִתֶּן־לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת־פִּי יְהוָה אֱלֹהָי לַעֲשׂוֹת קְטַנָּה אוֹ גְדוֹלָה׃ 22.19. וְעַתָּה שְׁבוּ נָא בָזֶה גַּם־אַתֶּם הַלָּיְלָה וְאֵדְעָה מַה־יֹּסֵף יְהוָה דַּבֵּר עִמִּי׃ 22.22. וַיִּחַר־אַף אֱלֹהִים כִּי־הוֹלֵךְ הוּא וַיִּתְיַצֵּב מַלְאַךְ יְהוָה בַּדֶּרֶךְ לְשָׂטָן לוֹ וְהוּא רֹכֵב עַל־אֲתֹנוֹ וּשְׁנֵי נְעָרָיו עִמּוֹ׃ 22.25. וַתֵּרֶא הָאָתוֹן אֶת־מַלְאַךְ יְהוָה וַתִּלָּחֵץ אֶל־הַקִּיר וַתִּלְחַץ אֶת־רֶגֶל בִּלְעָם אֶל־הַקִּיר וַיֹּסֶף לְהַכֹּתָהּ׃ 22.28. וַיִּפְתַּח יְהוָה אֶת־פִּי הָאָתוֹן וַתֹּאמֶר לְבִלְעָם מֶה־עָשִׂיתִי לְךָ כִּי הִכִּיתַנִי זֶה שָׁלֹשׁ רְגָלִים׃ 22.38. וַיֹּאמֶר בִּלְעָם אֶל־בָּלָק הִנֵּה־בָאתִי אֵלֶיךָ עַתָּה הֲיָכוֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר׃ 23.7. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר מִן־אֲרָם יַנְחֵנִי בָלָק מֶלֶךְ־מוֹאָב מֵהַרְרֵי־קֶדֶם לְכָה אָרָה־לִּי יַעֲקֹב וּלְכָה זֹעֲמָה יִשְׂרָאֵל׃ 23.8. מָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם יְהוָה׃ 23.9. כִּי־מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ הֶן־עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב׃ 23.18. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר קוּם בָּלָק וּשֲׁמָע הַאֲזִינָה עָדַי בְּנוֹ צִפֹּר׃ 23.19. לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃ 23.23. כִּי לֹא־נַחַשׁ בְּיַעֲקֹב וְלֹא־קֶסֶם בְּיִשְׂרָאֵל כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה־פָּעַל אֵל׃ 24.4. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 24.5. מַה־טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל׃ 24.6. כִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע יְהוָה כַּאֲרָזִים עֲלֵי־מָיִם׃ 24.8. אֵל מוֹצִיאוֹ מִמִּצְרַיִם כְּתוֹעֲפֹת רְאֵם לוֹ יֹאכַל גּוֹיִם צָרָיו וְעַצְמֹתֵיהֶם יְגָרֵם וְחִצָּיו יִמְחָץ׃ 24.15. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן׃ 24.16. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 24.24. וְצִים מִיַּד כִּתִּים וְעִנּוּ אַשּׁוּר וְעִנּוּ־עֵבֶר וְגַם־הוּא עֲדֵי אֹבֵד׃ 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 25.1. וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃ 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 25.5. וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃ 25.7. וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 25.9. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃ 25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ 25.14. וְשֵׁם אִישׁ יִשְׂרָאֵל הַמֻּכֶּה אֲשֶׁר הֻכָּה אֶת־הַמִּדְיָנִית זִמְרִי בֶּן־סָלוּא נְשִׂיא בֵית־אָב לַשִּׁמְעֹנִי׃ 25.15. וְשֵׁם הָאִשָּׁה הַמֻּכָּה הַמִּדְיָנִית כָּזְבִּי בַת־צוּר רֹאשׁ אֻמּוֹת בֵּית־אָב בְּמִדְיָן הוּא׃ 25.16. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 25.17. צָרוֹר אֶת־הַמִּדְיָנִים וְהִכִּיתֶם אוֹתָם׃ 25.18. כִּי צֹרְרִים הֵם לָכֶם בְּנִכְלֵיהֶם אֲשֶׁר־נִכְּלוּ לָכֶם עַל־דְּבַר־פְּעוֹר וְעַל־דְּבַר כָּזְבִּי בַת־נְשִׂיא מִדְיָן אֲחֹתָם הַמֻּכָּה בְיוֹם־הַמַּגֵּפָה עַל־דְּבַר־פְּעוֹר׃ 26.9. וּבְנֵי אֱלִיאָב נְמוּאֵל וְדָתָן וַאֲבִירָם הוּא־דָתָן וַאֲבִירָם קרואי [קְרִיאֵי] הָעֵדָה אֲשֶׁר הִצּוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן בַּעֲדַת־קֹרַח בְּהַצֹּתָם עַל־יְהוָה׃ 27.2. וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃ 27.2. וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃ 27.3. אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃ 27.14. כַּאֲשֶׁר מְרִיתֶם פִּי בְּמִדְבַּר־צִן בִּמְרִיבַת הָעֵדָה לְהַקְדִּישֵׁנִי בַמַּיִם לְעֵינֵיהֶם הֵם מֵי־מְרִיבַת קָדֵשׁ מִדְבַּר־צִן׃ 27.16. יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃ 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 27.19. וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי כָּל־הָעֵדָה וְצִוִּיתָה אֹתוֹ לְעֵינֵיהֶם׃ 27.21. וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃ 27.22. וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַיִּקַּח אֶת־יְהוֹשֻׁעַ וַיַּעֲמִדֵהוּ לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי כָּל־הָעֵדָה׃ 30.3. אִישׁ כִּי־יִדֹּר נֶדֶר לַיהוָה אוֹ־הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל־נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכָל־הַיֹּצֵא מִפִּיו יַעֲשֶׂה׃ 31.15. וַיֹּאמֶר אֲלֵיהֶם מֹשֶׁה הַחִיִּיתֶם כָּל־נְקֵבָה׃ 31.16. הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר־מַעַל בַּיהוָה עַל־דְּבַר־פְּעוֹר וַתְּהִי הַמַּגֵּפָה בַּעֲדַת יְהוָה׃ 31.17. וְעַתָּה הִרְגוּ כָל־זָכָר בַּטָּף וְכָל־אִשָּׁה יֹדַעַת אִישׁ לְמִשְׁכַּב זָכָר הֲרֹגוּ׃ 31.18. וְכֹל הַטַּף בַּנָּשִׁים אֲשֶׁר לֹא־יָדְעוּ מִשְׁכַּב זָכָר הַחֲיוּ לָכֶם׃ 31.19. וְאַתֶּם חֲנוּ מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים כֹּל הֹרֵג נֶפֶשׁ וְכֹל נֹגֵעַ בֶּחָלָל תִּתְחַטְּאוּ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי אַתֶּם וּשְׁבִיכֶם׃ 31.24. וְכִבַּסְתֶּם בִּגְדֵיכֶם בַּיּוֹם הַשְּׁבִיעִי וּטְהַרְתֶּם וְאַחַר תָּבֹאוּ אֶל־הַמַּחֲנֶה׃ 35.33. וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34. וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 1.16. These were the elect of the congregation, the princes of the tribes of their fathers; they were the heads of the thousands of Israel." 1.18. And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by their fathers’houses, according to the number of names, from twenty years old and upward, by their polls." 5.6. Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the LORD, and that soul be guilty;" 5.12. Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him," 5.27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people." 11.4. And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat!" 11.5. We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;" 11.6. but now our soul is dried away; there is nothing at all; we have nought save this manna to look to.’—" 11.7. Now the manna was like coriander seed, and the appearance thereof as the appearance of bdellium." 11.8. The people went about, and gathered it, and ground it in mills, or beat it in mortars, and seethed it in pots, and made cakes of it; and the taste of it was as the taste of a cake baked with oil." 11.9. And when the dew fell upon the camp in the night, the manna fell upon it.—" 11.10. And Moses heard the people weeping, family by family, every man at the door of his tent; and the anger of the LORD was kindled greatly; and Moses was displeased." 11.11. And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me?" 11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?" 11.13. Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat." 11.14. I am not able to bear all this people myself alone, because it is too heavy for me." 11.15. And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’" 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee." 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." 11.18. And say thou unto the people: Sanctify yourselves against to-morrow, and ye shall eat flesh; for ye have wept in the ears of the LORD, saying: Would that we were given flesh to eat! for it was well with us in Egypt; therefore the LORD will give you flesh, and ye shall eat." 11.19. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;" 11.20. but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’" 11.21. And Moses said: ‘The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month!" 11.22. If flocks and herds be slain for them, will they suffice them? or if all the fish of the sea be gathered together for them, will they suffice them?’" 11.23. And the LORD said unto Moses: ‘Is the LORD’S hand waxed short? now shalt thou see whether My word shall come to pass unto thee or not.’" 11.24. And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent." 11.25. And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more." 11.26. But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp." 11.27. And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’" 11.28. And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’" 11.29. And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’" 11.30. And Moses withdrew into the camp, he and the elders of Israel." 11.31. And there went forth a wind from the LORD, and brought across quails from the sea, and let them fall by the camp, about a day’s journey on this side, and a day’s journey on the other side, round about the camp, and about two cubits above the face of the earth." 11.32. And the people rose up all that day, and all the night, and all the next day, and gathered the quails; he that gathered least gathered ten heaps; and they spread them all abroad for themselves round about the camp." 11.33. While the flesh was yet between their teeth, ere it was chewed, the anger of the LORD was kindled against the people, and the LORD smote the people with a very great plague." 11.34. And the name of that place was called Kibroth-hattaavah, because there they buried the people that lusted." 12.12. Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’" 12.13. And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’" 12.14. And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’" 12.15. And Miriam was shut up without the camp seven days; and the people journeyed not till Miriam was brought in again." 13.26. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land." 14.2. And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them: ‘Would that we had died in the land of Egypt! or would we had died in this wilderness!" 14.7. And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land." 14.10. But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel." 14.27. ’How long shall I bear with this evil congregation, that keep murmuring against Me? I have heard the murmurings of the children of Israel, which they keep murmuring against Me." 14.35. I the LORD have spoken, surely this will I do unto all this evil congregation, that are gathered together against Me; in this wilderness they shall be consumed, and there they shall die.’" 14.36. And the men, whom Moses sent to spy out the land, and who, when they returned, made all the congregation to murmur against him, by bringing up an evil report against the land," 15.24. then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering, for a sweet savour unto the LORD—with the meal-offering thereof, and the drink-offering thereof, according to the ordice—and one he-goat for a sin-offering." 15.25. And the priest shall make atonement for all the congregation of the children of Israel, and they shall be forgiven; for it was an error, and they have brought their offering, an offering made by fire unto the LORD, and their sin-offering before the LORD, for their error." 15.26. And all the congregation of the children of Israel shall be forgiven, and the stranger that sojourneth among them; for in respect of all the people it was done in error." 15.33. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation." 15.35. And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’" 15.36. And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses." 16.2. and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown;" 16.3. and they assembled themselves together against Moses and against Aaron, and said unto them: ‘Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?’" 16.9. is it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them;" 16.11. Therefore thou and all thy company that are gathered together against the LORD—; and as to Aaron, what is he that ye murmur against him?’" 16.19. And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of the LORD appeared unto all the congregation." 16.21. ’Separate yourselves from among this congregation, that I may consume them in a moment.’" 16.22. And they fell upon their faces, and said: ‘O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?’" 16.24. ’Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram.’" 16.26. And he spoke unto the congregation, saying: ‘Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be swept away in all their sins.’" 16.33. So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly." 18.9. This shall be thine of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons." 18.10. In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee." 18.11. And this is thine: the heave-offering of their gift, even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof." 18.12. All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them." 18.13. The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be thine; every one that is clean in thy house may eat thereof." 18.14. Every thing devoted in Israel shall be thine." 18.32. And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’" 19.9. And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin." 19.20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean." 20.1. And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there." 20.2. And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron." 20.4. And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle?" 20.6. And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them." 20.8. ’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’" 20.10. And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’" 20.11. And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle." 20.12. And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’" 20.27. And Moses did as the LORD commanded; and they went up into mount Hor in the sight of all the congregation." 20.28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount; and Moses and Eleazar came down from the mount." 21.4. And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way." 21.5. And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’" 21.6. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died." 22.4. And Moab said unto the elders of Midian: ‘Now will this multitude lick up all that is round about us, as the ox licketh up the grass of the field.’—And Balak the son of Zippor was king of Moab at that time.—" 22.7. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spoke unto him the words of Balak." 22.9. And God came unto Balaam, and said: ‘What men are these with thee?’" 22.10. And Balaam said unto God: ‘Balak the son of Zippor, king of Moab, hath sent unto me [saying]:" 22.11. Behold the people that is come out of Egypt, it covereth the face of the earth; now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.’" 22.14. And the princes of Moab rose up, and they went unto Balak, and said: ‘Balaam refuseth to come with us.’" 22.16. And they came to Balaam, and said to him: ‘Thus saith Balak the son of Zippor: Let nothing, I pray thee, hinder thee from coming unto me;" 22.18. And Balaam answered and said unto the servants of Balak: ‘If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do any thing, small or great." 22.19. Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will speak unto me more.’" 22.22. And God’s anger was kindled because he went; and the angel of the LORD placed himself in the way for an adversary against him.—Now he was riding upon his ass, and his two servants were with him.—" 22.25. And the ass saw the angel of the LORD, and she thrust herself unto the wall, and crushed Balaam’s foot against the wall; and he smote her again." 22.28. And the LORD opened the mouth of the ass, and she said unto Balaam: ‘What have I done unto thee, that thou hast smitten me these three times?’" 22.38. And Balaam said unto Balak: ‘Lo, I am come unto thee; have I now any power at all to speak any thing? the word that God putteth in my mouth, that shall I speak.’" 23.7. And he took up his parable, and said: From Aram Balak bringeth me, The king of Moab from the mountains of the East: ‘Come, curse me Jacob, And come, execrate Israel.’" 23.8. How shall I curse, whom God hath not cursed? And how shall I execrate, whom the LORD hath not execrated?" 23.9. For from the top of the rocks I see him, And from the hills I behold him: Lo, it is a people that shall dwell alone, And shall not be reckoned among the nations." 23.10. Who hath counted the dust of Jacob, Or numbered the stock of Israel? Let me die the death of the righteous, And let mine end be like his!" 23.18. And he took up his parable, and said: Arise, Balak, and hear; Give ear unto me, thou son of Zippor:" 23.19. God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?" 23.23. For there is no enchantment with Jacob, Neither is there any divination with Israel; Now is it said of Jacob and of Israel: ‘What hath God wrought! ’" 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:" 24.5. How goodly are thy tents, O Jacob, Thy dwellings, O Israel!" 24.6. As valleys stretched out, As gardens by the river-side; As aloes planted of the LORD, As cedars beside the waters;" 24.8. God who brought him forth out of Egypt Is for him like the lofty horns of the wild-ox; He shall eat up the nations that are his adversaries, And shall break their bones in pieces, And pierce them through with his arrows." 24.15. 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;" 24.16. 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:" 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth." 24.24. But ships shall come from the coast of Kittim, And they shall afflict Asshur, and shall afflict Eber, And he also shall come to destruction." 25.1. And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab." 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods." 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel." 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’" 25.5. And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’" 25.7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand." 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." 25.9. And those that died by the plague were twenty and four thousand." 25.10. And the LORD spoke unto Moses, saying:" 25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy." 25.12. Wherefore say: Behold, I give unto him My covet of peace;" 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’" 25.14. Now the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a fathers’house among the Simeonites." 25.15. And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head of the people of a fathers’house in Midian." 25.16. And the LORD spoke unto Moses, saying:" 25.17. ’Harass the Midianites, and smite them;" 25.18. for they harass you, by their wiles wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor.’" 26.9. And the sons of Eliab: Nemuel, and Dathan, and Abiram. These are that Dathan and Abiram, the elect of the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the LORD;" 27.2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:" 27.3. ’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons." 27.14. because ye rebelled against My commandment in the wilderness of Zin, in the strife of the congregation, to sanctify Me at the waters before their eyes.’—These are the waters of Meribath-kadesh in the wilderness of Zin.—" 27.16. ’Let the LORD, the God of the spirits of all flesh, set a man over the congregation," 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’" 27.19. and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight." 27.21. And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’" 27.22. And Moses did as the LORD commanded him; and he took Joshua, and set him before Eleazar the priest, and before all the congregation." 30.3. When a man voweth a vow unto the LORD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth." 31.15. And Moses said unto them: ‘Have ye saved all the women alive?" 31.16. Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the LORD in the matter of Peor, and so the plague was among the congregation of the LORD." 31.17. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him." 31.18. But all the women children, that have not known man by lying with him, keep alive for yourselves." 31.19. And encamp ye without the camp seven days; whosoever hath killed any person, and whosoever hath touched any slain, purify yourselves on the third day and on the seventh day, ye and your captives." 31.20. And as to every garment, and all that is made of skin, and all work of goats’hair, and all things made of wood, ye shall purify.’" 31.24. And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye may come into the camp.’" 35.33. So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it." 35.34. And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’"
9. Hebrew Bible, Proverbs, 5.14 (9th cent. BCE - 3rd cent. BCE)

5.14. כִּמְעַט הָיִיתִי בְכָל־רָע בְּתוֹךְ קָהָל וְעֵדָה׃ 5.14. I was well nigh in all evil In the midst of the congregation and assembly.’"
10. Hebrew Bible, Psalms, 7.8, 73.2, 105.5, 105.13-105.15, 106.7-106.9, 106.11, 106.13-106.16, 106.20-106.21, 106.23-106.33, 110.1 (9th cent. BCE - 3rd cent. BCE)

7.8. וַעֲדַת לְאֻמִּים תְּסוֹבְבֶךָּ וְעָלֶיהָ לַמָּרוֹם שׁוּבָה׃ 73.2. כַּחֲלוֹם מֵהָקִיץ אֲדֹנָי בָּעִיר צַלְמָם תִּבְזֶה׃ 73.2. וַאֲנִי כִּמְעַט נטוי [נָטָיוּ] רַגְלָי כְּאַיִן שפכה [שֻׁפְּכוּ] אֲשֻׁרָי׃ 105.5. זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר־עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיו׃ 105.15. אַל־תִּגְּעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל־תָּרֵעוּ׃ 106.7. אֲבוֹתֵינוּ בְמִצְרַיִם לֹא־הִשְׂכִּילוּ נִפְלְאוֹתֶיךָ לֹא זָכְרוּ אֶת־רֹב חֲסָדֶיךָ וַיַּמְרוּ עַל־יָם בְּיַם־סוּף׃ 106.9. וַיִּגְעַר בְּיַם־סוּף וַיֶּחֱרָב וַיּוֹלִיכֵם בַּתְּהֹמוֹת כַּמִּדְבָּר׃ 106.11. וַיְכַסּוּ־מַיִם צָרֵיהֶם אֶחָד מֵהֶם לֹא נוֹתָר׃ 106.13. מִהֲרוּ שָׁכְחוּ מַעֲשָׂיו לֹא־חִכּוּ לַעֲצָתוֹ׃ 106.21. שָׁכְחוּ אֵל מוֹשִׁיעָם עֹשֶׂה גְדֹלוֹת בְּמִצְרָיִם׃ 106.23. וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית׃ 106.24. וַיִּמְאֲסוּ בְּאֶרֶץ חֶמְדָּה לֹא־הֶאֱמִינוּ לִדְבָרוֹ׃ 106.25. וַיֵּרָגְנוּ בְאָהֳלֵיהֶם לֹא שָׁמְעוּ בְּקוֹל יְהוָה׃ 106.26. וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם בַּמִּדְבָּר׃ 106.27. וּלְהַפִּיל זַרְעָם בַּגּוֹיִם וּלְזָרוֹתָם בָּאֲרָצוֹת׃ 106.28. וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים׃ 106.29. וַיַּכְעִיסוּ בְּמַעַלְלֵיהֶם וַתִּפְרָץ־בָּם מַגֵּפָה׃ 106.31. וַתֵּחָשֶׁב לוֹ לִצְדָקָה לְדֹר וָדֹר עַד־עוֹלָם׃ 106.32. וַיַּקְצִיפוּ עַל־מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 7.8. And let the congregation of the peoples compass Thee about, And over them return Thou on high." 73.2. But as for me, my feet were almost gone; my steps had well nigh slipped." 105.5. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;" 105.15. 'Touch not Mine anointed ones, And do My prophets no harm.'" 106.7. Our fathers in Egypt gave no heed unto Thy wonders; they remembered not the multitude of Thy mercies; but were rebellious at the sea, even at the Red Sea." 106.9. And He rebuked the Red Sea, and it was dried up; and He led them through the depths, as through a wilderness." 106.11. And the waters covered their adversaries; There was not one of them left." 106.13. They soon forgot His works; They waited not for His counsel;" 106.20. Thus they exchanged their glory For the likeness of an ox that eateth grass." 106.21. They forgot God their saviour, Who had done great things in Egypt;" 106.23. Therefore He said that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn back His wrath, lest He should destroy them." 106.24. Moreover, they scorned the desirable land, They believed not His word;" 106.25. And they murmured in their tents, They hearkened not unto the voice of the LORD." 106.26. Therefore He swore concerning them, That He would overthrow them in the wilderness;" 106.27. And that He would cast out their seed among the nations, And scatter them in the lands." 106.28. They joined themselves also unto Baal of Peor, And ate the sacrifices of the dead." 106.29. Thus they provoked Him with their doings, And the plague broke in upon them." 106.30. Then stood up Phinehas, and wrought judgment, And so the plague was stayed." 106.31. And that was counted unto him for righteousness, Unto all generations for ever." 106.32. They angered Him also at the waters of Meribah, And it went ill with Moses because of them;" 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"
11. Hebrew Bible, Ruth, 3 (9th cent. BCE - 3rd cent. BCE)

12. Hebrew Bible, 1 Kings, 11.1-11.13, 12.20 (8th cent. BCE - 5th cent. BCE)

11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃ 11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃ 11.3. וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃ 11.3. וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃ 11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ 11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃ 11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃ 11.6. וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי יְהוָה וְלֹא מִלֵּא אַחֲרֵי יְהוָה כְּדָוִד אָבִיו׃ 11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 11.9. וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃ 11.11. וַיֹּאמֶר יְהוָה לִשְׁלֹמֹה יַעַן אֲשֶׁר הָיְתָה־זֹּאת עִמָּךְ וְלֹא שָׁמַרְתָּ בְּרִיתִי וְחֻקֹּתַי אֲשֶׁר צִוִּיתִי עָלֶיךָ קָרֹעַ אֶקְרַע אֶת־הַמַּמְלָכָה מֵעָלֶיךָ וּנְתַתִּיהָ לְעַבְדֶּךָ׃ 11.12. אַךְ־בְּיָמֶיךָ לֹא אֶעֱשֶׂנָּה לְמַעַן דָּוִד אָבִיךָ מִיַּד בִּנְךָ אֶקְרָעֶנָּה׃ 11.13. רַק אֶת־כָּל־הַמַּמְלָכָה לֹא אֶקְרָע שֵׁבֶט אֶחָד אֶתֵּן לִבְנֶךָ לְמַעַן דָּוִד עַבְדִּי וּלְמַעַן יְרוּשָׁלִַם אֲשֶׁר בָּחָרְתִּי׃ 11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;" 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love." 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart." 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father." 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites." 11.6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father." 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon." 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods." 11.9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice," 11.10. and had commanded him concerning this thing, that he should not go after other gods; but he kept not that which the LORD commanded." 11.11. Wherefore the LORD said unto Solomon: ‘Forasmuch as this hath been in thy mind, and thou hast not kept My covet and My statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant." 11.12. Notwithstanding in thy days I will not do it, for David thy father’s sake; but I will rend it out of the hand of thy son." 11.13. Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son; for David My servant’s sake, and for Jerusalem’s sake which I have chosen.’" 12.20. And it came to pass, when all Israel heard that Jeroboam was returned, that they sent and called him unto the congregation, and made him king over all Israel; there was none that followed the house of David, but the tribe of Judah only."
13. Hebrew Bible, 1 Samuel, 12.12 (8th cent. BCE - 5th cent. BCE)

12.12. וַתִּרְאוּ כִּי־נָחָשׁ מֶלֶךְ בְּנֵי־עַמּוֹן בָּא עֲלֵיכֶם וַתֹּאמְרוּ לִי לֹא כִּי־מֶלֶךְ יִמְלֹךְ עָלֵינוּ וַיהוָה אֱלֹהֵיכֶם מַלְכְּכֶם׃ 12.12. And when you saw that Naĥash the king of the children of ῾Ammon came against you, you said to me, No; but a king shall reign over us: when the Lord your God was your king."
14. Hebrew Bible, 2 Kings, 19.31 (8th cent. BCE - 5th cent. BCE)

19.31. כִּי מִירוּשָׁלִַם תֵּצֵא שְׁאֵרִית וּפְלֵיטָה מֵהַר צִיּוֹן קִנְאַת יְהוָה [צְבָאוֹת] תַּעֲשֶׂה־זֹּאת׃ 19.31. For out of Jerusalem shall go forth a remt, and out of mount Zion they that shall escape; the zeal of the LORD of hosts shall perform this."
15. Hebrew Bible, 2 Samuel, 7 (8th cent. BCE - 5th cent. BCE)

16. Hebrew Bible, Isaiah, 37.32, 56.8 (8th cent. BCE - 5th cent. BCE)

37.32. כִּי מִירוּשָׁלִַם תֵּצֵא שְׁאֵרִית וּפְלֵיטָה מֵהַר צִיּוֹן קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃ 56.8. נְאֻם אֲדֹנָי יְהוִה מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו׃ 37.32. For out of Jerusalem shall go forth a remt, and out of mount Zion they that shall escape; the zeal of the LORD of hosts shall perform this." 56.8. Saith the Lord GOD who gathereth the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered."
17. Hebrew Bible, Jeremiah, 51.15 (8th cent. BCE - 5th cent. BCE)

51.15. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 51.15. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His discernment;"
18. Hebrew Bible, Joshua, 20.3, 23.5-23.7, 23.13 (8th cent. BCE - 5th cent. BCE)

20.3. לָנוּס שָׁמָּה רוֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה בִּבְלִי־דָעַת וְהָיוּ לָכֶם לְמִקְלָט מִגֹּאֵל הַדָּם׃ 23.5. וַיהוָה אֱלֹהֵיכֶם הוּא יֶהְדֳּפֵם מִפְּנֵיכֶם וְהוֹרִישׁ אֹתָם מִלִּפְנֵיכֶם וִירִשְׁתֶּם אֶת־אַרְצָם כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵיכֶם לָכֶם׃ 23.6. וַחֲזַקְתֶּם מְאֹד לִשְׁמֹר וְלַעֲשׂוֹת אֵת כָּל־הַכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה לְבִלְתִּי סוּר־מִמֶּנּוּ יָמִין וּשְׂמֹאול׃ 23.7. לְבִלְתִּי־בוֹא בַּגּוֹיִם הָאֵלֶּה הַנִּשְׁאָרִים הָאֵלֶּה אִתְּכֶם וּבְשֵׁם אֱלֹהֵיהֶם לֹא־תַזְכִּירוּ וְלֹא תַשְׁבִּיעוּ וְלֹא תַעַבְדוּם וְלֹא תִשְׁתַּחֲווּ לָהֶם׃ 23.13. יָדוֹעַ תֵּדְעוּ כִּי לֹא יוֹסִיף יְהוָה אֱלֹהֵיכֶם לְהוֹרִישׁ אֶת־הַגּוֹיִם הָאֵלֶּה מִלִּפְנֵיכֶם וְהָיוּ לָכֶם לְפַח וּלְמוֹקֵשׁ וּלְשֹׁטֵט בְּצִדֵּיכֶם וְלִצְנִנִים בְּעֵינֵיכֶם עַד־אֲבָדְכֶם מֵעַל הָאֲדָמָה הַטּוֹבָה הַזֹּאת אֲשֶׁר נָתַן לָכֶם יְהוָה אֱלֹהֵיכֶם׃ 20.3. that the manslayer that killeth any person through error and unawares may flee thither; and they shall be unto you for a refuge from the avenger of blood." 23.5. And the LORD your God, He shall thrust them out from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God spoke unto you." 23.6. Therefore be ye very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;" 23.7. that ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor worship them;" 23.13. know for a certainty that the LORD your God will no more drive these nations from out of your sight; but they shall be a snare and a trap unto you, and a scourge in your sides, and pricks in your eyes, until ye perish from off this good land which the LORD your God hath given you."
19. Hebrew Bible, Judges, 3.5-3.7, 8.23, 14.16-14.18, 16.28-16.30, 21.10 (8th cent. BCE - 5th cent. BCE)

3.5. וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.6. וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם׃ 3.7. וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הָרַע בְּעֵינֵי יְהוָה וַיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹהֵיהֶם וַיַּעַבְדוּ אֶת־הַבְּעָלִים וְאֶת־הָאֲשֵׁרוֹת׃ 8.23. וַיֹּאמֶר אֲלֵהֶם גִּדְעוֹן לֹא־אֶמְשֹׁל אֲנִי בָּכֶם וְלֹא־יִמְשֹׁל בְּנִי בָּכֶם יְהוָה יִמְשֹׁל בָּכֶם׃ 14.16. וַתֵּבְךְּ אֵשֶׁת שִׁמְשׁוֹן עָלָיו וַתֹּאמֶר רַק־שְׂנֵאתַנִי וְלֹא אֲהַבְתָּנִי הַחִידָה חַדְתָּ לִבְנֵי עַמִּי וְלִי לֹא הִגַּדְתָּה וַיֹּאמֶר לָהּ הִנֵּה לְאָבִי וּלְאִמִּי לֹא הִגַּדְתִּי וְלָךְ אַגִּיד׃ 14.17. וַתֵּבְךְּ עָלָיו שִׁבְעַת הַיָּמִים אֲשֶׁר־הָיָה לָהֶם הַמִּשְׁתֶּה וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיַּגֶּד־לָהּ כִּי הֱצִיקַתְהוּ וַתַּגֵּד הַחִידָה לִבְנֵי עַמָּהּ׃ 14.18. וַיֹּאמְרוּ לוֹ אַנְשֵׁי הָעִיר בַּיּוֹם הַשְּׁבִיעִי בְּטֶרֶם יָבֹא הַחַרְסָה מַה־מָּתוֹק מִדְּבַשׁ וּמֶה עַז מֵאֲרִי וַיֹּאמֶר לָהֶם לוּלֵא חֲרַשְׁתֶּם בְּעֶגְלָתִי לֹא מְצָאתֶם חִידָתִי׃ 16.28. וַיִּקְרָא שִׁמְשׁוֹן אֶל־יְהוָה וַיֹּאמַר אֲדֹנָי יֱהֹוִה זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם הַזֶּה הָאֱלֹהִים וְאִנָּקְמָה נְקַם־אַחַת מִשְּׁתֵי עֵינַי מִפְּלִשְׁתִּים׃ 16.29. וַיִּלְפֹּת שִׁמְשׁוֹן אֶת־שְׁנֵי עַמּוּדֵי הַתָּוֶךְ אֲשֶׁר הַבַּיִת נָכוֹן עֲלֵיהֶם וַיִּסָּמֵךְ עֲלֵיהֶם אֶחָד בִּימִינוֹ וְאֶחָד בִּשְׂמֹאלוֹ׃ 3.5. And the children of Yisra᾽el dwelt among the Kena῾ani, the Ĥitti, and the Emori, and the Perizzi, and the Ĥivvi, and the Yevusi:" 3.6. and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods." 3.7. And the children of Yisra᾽el did evil in the sight of the Lord, and forgot the Lord their God, and served the Ba῾alim and the Asherot." 8.23. And Gid῾on said to them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you." 14.16. And Shimshon’s wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast propounded a riddle to the children of my people, and hast not told it me. And he said to her, Behold, I have not told it my father nor my mother and shall I tell it thee?" 14.17. And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she harassed him: and she told the riddle to the children of her people." 14.18. And the men of the city said to him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said to them, If you had not ploughed with my heifer, you would not have found out my riddle." 16.28. And Shimshon called to the Lord, and said, O Lord God, remember me, I pray Thee, and strengthen me, I pray Thee, only this once, O God, that I may be avenged on the Pelishtim for one of my two eyes." 16.29. And Shimshon took hold of the two central pillars upon which the house stood, and he supported himself on them, on the one with his right hand, and on the other with his left." 16.30. And Shimshon said, Let me die with the Pelishtim. And he bowed with all his might; and the house fell upon the lords, and upon all the people that were in it. So the dead whom he slew at his death were more than those whom he slew in his life." 21.10. And the congregation sent there twelve thousand men of the valiantest, and commanded them, saying, Go and smite the inhabitants of Yavesh-gil῾ad with the edge of the sword, with the women and the children."
20. Aeschylus, Seven Against Thebes, 573 (6th cent. BCE - 5th cent. BCE)

573. μέγιστον Ἄργει τῶν κακῶν διδάσκαλον
21. Hebrew Bible, Haggai, 2.10 (6th cent. BCE - 5th cent. BCE)

2.10. In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying:"
22. Aristophanes, Clouds, 1467 (5th cent. BCE - 4th cent. BCE)

1467. ἀλλ' οὐκ ἂν ἀδικήσαιμι τοὺς διδασκάλους.
23. Hebrew Bible, 1 Chronicles, 23.4 (5th cent. BCE - 3rd cent. BCE)

23.4. מֵאֵלֶּה לְנַצֵּחַ עַל־מְלֶאכֶת בֵּית־יְהוָה עֶשְׂרִים וְאַרְבָּעָה אָלֶף וְשֹׁטְרִים וְשֹׁפְטִים שֵׁשֶׁת אֲלָפִים׃ 23.4. of these, twenty and four thousand were to oversee the work of the house of the LORD; and six thousand were officers and judges;"
24. Hebrew Bible, 2 Chronicles, 23.12-23.15 (5th cent. BCE - 3rd cent. BCE)

23.12. וַתִּשְׁמַע עֲתַלְיָהוּ אֶת־קוֹל הָעָם הָרָצִים וְהַמְהַלְלִים אֶת־הַמֶּלֶךְ וַתָּבוֹא אֶל־הָעָם בֵּית יְהוָה׃ 23.13. וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עוֹמֵד עַל־עַמּוּדוֹ בַּמָּבוֹא וְהַשָּׂרִים וְהַחֲצֹצְרוֹת עַל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתוֹקֵעַ בַּחֲצֹצְרוֹת וְהַמְשׁוֹרֲרִים בִּכְלֵי הַשִּׁיר וּמוֹדִיעִים לְהַלֵּל וַתִּקְרַע עֲתַלְיָהוּ אֶת־בְּגָדֶיהָ וַתֹּאמֶר קֶשֶׁר קָשֶׁר׃ 23.14. וַיּוֹצֵא יְהוֹיָדָע הַכֹּהֵן אֶת־שָׂרֵי הַמֵּאוֹת פְּקוּדֵי הַחַיִל וַיֹּאמֶר אֲלֵהֶם הוֹצִיאוּהָ אֶל־מִבֵּית הַשְּׂדֵרוֹת וְהַבָּא אַחֲרֶיהָ יוּמַת בֶּחָרֶב כִּי אָמַר הַכֹּהֵן לֹא תְמִיתוּהָ בֵּית יְהוָה׃ 23.15. וַיָּשִׂימוּ לָהּ יָדַיִם וַתָּבוֹא אֶל־מְבוֹא שַׁעַר־הַסּוּסִים בֵּית הַמֶּלֶךְ וַיְמִיתוּהָ שָׁם׃ 23.12. And when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the LORD;" 23.13. and she looked, and, behold, the king stood on his platform at the entrance, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets; the singers also [played] on instruments of music, and led the singing of praise. Then Athaliah rent her clothes, and said: ‘Treason, treason.’" 23.14. And Jehoiada the priest brought out the captains of hundreds that were set over the host, and said unto them: ‘Have her forth between the ranks; and whoso followeth her, let him be slain with the sword’; for the priest said: ‘Slay her not in the house of the LORD.’" 23.15. So they made way for her; and she went to the entry of the horse gate to the king’s house; and they slew her there."
25. Hebrew Bible, Zechariah, 3.7, 8.2 (5th cent. BCE - 4th cent. BCE)

3.7. כֹּה־אָמַר יְהוָה צְבָאוֹת אִם־בִּדְרָכַי תֵּלֵךְ וְאִם אֶת־מִשְׁמַרְתִּי תִשְׁמֹר וְגַם־אַתָּה תָּדִין אֶת־בֵּיתִי וְגַם תִּשְׁמֹר אֶת־חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה׃ 8.2. כֹּה אָמַר יְהוָה צְבָאוֹת עֹד אֲשֶׁר יָבֹאוּ עַמִּים וְיֹשְׁבֵי עָרִים רַבּוֹת׃ 8.2. כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לְצִיּוֹן קִנְאָה גְדוֹלָה וְחֵמָה גְדוֹלָה קִנֵּאתִי לָהּ׃ 3.7. ’Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by." 8.2. ’Thus saith the LORD of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great fury."
26. Plato, Laches, None (5th cent. BCE - 4th cent. BCE)

180d. a music-teacher for my son— Damon, pupil of Agathocles, who is not only the most exquisitely skilled of musicians, but in every other way as profitable a companion as you could wish for young men of that age. Lys. It is not possible, Socrates, Nicias, and Laches, for men of my years to continue to know our juniors, because old age makes us spend most of our time at home; but if you, son of Sophroniscus, have any good advice for our friend, who belongs to your own district
27. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE)

236a. for these are my two instructors, the one in music, the other in rhetoric. So it is not surprising that a man who is trained like me should be clever at speaking. But even a man less well taught than I, who had learnt his music from Lamprus and his rhetoric from Antiphon the Rhamnusian, —even such a one, I say, could none the less win credit by praising Athenians before an Athenian audience. Men. What, then, would you have to say, if you were required to speak? Soc. Nothing, perhaps, myself of my own invention;
28. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)

93d. of his own goodness to him? Have you never heard how Themistocles had his son Cleophantus taught to be a good horseman? Why, he could keep his balance standing upright on horseback, and hurl the javelin while so standing, and perform many other wonderful feats in which his father had had him trained, so as to make him skilled in all that could be learnt from good masters. Surely you must have heard all this from your elders? An. I have. Soc. Then there could be no complaints of badness in his son’s nature?
29. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

30. Septuagint, Tobit, 3.2-3.4, 3.6 (4th cent. BCE - 2nd cent. BCE)

3.3. Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offences and those which my fathers committed before thee. 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me.
31. Anon., 1 Enoch, 1 (3rd cent. BCE - 2nd cent. BCE)

1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
32. Anon., Jubilees, 30.18 (2nd cent. BCE - 2nd cent. BCE)

30.18. For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah
33. Anon., Testament of Moses, 9.6-9.7 (2nd cent. BCE - 2nd cent. CE)

34. Dead Sea Scrolls, 4Q169, None (2nd cent. BCE - 1st cent. CE)

35. Dead Sea Scrolls, Temple Scroll, 2.11, 57.15-57.17 (2nd cent. BCE - 1st cent. CE)

36. Septuagint, 1 Maccabees, 2.1-2.70, 14.28 (2nd cent. BCE - 2nd cent. BCE)

2.1. In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein. 2.2. He had five sons, John surnamed Gaddi 2.3. Simon called Thassi 2.4. Judas called Maccabeus 2.5. Eleazar called Avaran, and Jonathan called Apphus. 2.6. He saw the blasphemies being committed in Judah and Jerusalem 2.7. and said, "Alas! Why was I born to see this,the ruin of my people, the ruin of the holy city,and to dwell there when it was given over to the enemy,the sanctuary given over to aliens? 2.8. Her temple has become like a man without honor; 2.9. her glorious vessels have been carried into captivity. Her babes have been killed in her streets,her youths by the sword of the foe. 2.10. What nation has not inherited her palaces and has not seized her spoils? 2.11. All her adornment has been taken away;no longer free, she has become a slave. 2.12. And behold, our holy place, our beauty,and our glory have been laid waste;the Gentiles have profaned it. 2.13. Why should we live any longer? 2.14. And Mattathias and his sons rent their clothes, put on sackcloth, and mourned greatly. 2.15. Then the kings officers who were enforcing the apostasy came to the city of Modein to make them offer sacrifice. 2.16. Many from Israel came to them; and Mattathias and his sons were assembled. 2.17. Then the kings officers spoke to Mattathias as follows: "You are a leader, honored and great in this city, and supported by sons and brothers. 2.18. Now be the first to come and do what the king commands, as all the Gentiles and the men of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the friends of the king, and you and your sons will be honored with silver and gold and many gifts. 2.19. But Mattathias answered and said in a loud voice: "Even if all the nations that live under the rule of the king obey him, and have chosen to do his commandments, departing each one from the religion of his fathers 2.20. yet I and my sons and my brothers will live by the covet of our fathers. 2.21. Far be it from us to desert the law and the ordices. 2.22. We will not obey the kings words by turning aside from our religion to the right hand or to the left. 2.23. When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command. 2.24. When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar. 2.25. At the same time he killed the kings officer who was forcing them to sacrifice, and he tore down the altar. 2.26. Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu. 2.27. Then Mattathias cried out in the city with a loud voice, saying: "Let every one who is zealous for the law and supports the covet come out with me! 2.28. And he and his sons fled to the hills and left all that they had in the city. 2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there 2.30. they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 2.31. And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 2.32. Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33. And they said to them, "Enough of this! Come out and do what the king commands, and you will live. 2.34. But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day. 2.35. Then the enemy hastened to attack them. 2.36. But they did not answer them or hurl a stone at them or block up their hiding places 2.37. for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly. 2.38. So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. 2.39. When Mattathias and his friends learned of it, they mourned for them deeply. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth. 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places. 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 2.43. And all who became fugitives to escape their troubles joined them and reinforced them. 2.44. They organized an army, and struck down sinners in their anger and lawless men in their wrath; the survivors fled to the Gentiles for safety. 2.45. And Mattathias and his friends went about and tore down the altars; 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 2.47. They hunted down the arrogant men, and the work prospered in their hands. 2.48. They rescued the law out of the hands of the Gentiles and kings, and they never let the sinner gain the upper hand. 2.49. Now the days drew near for Mattathias to die, and he said to his sons: "Arrogance and reproach have now become strong; it is a time of ruin and furious anger. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength. 2.62. Do not fear the words of a sinner, for his splendor will turn into dung and worms. 2.63. Today he will be exalted, but tomorrow he will not be found, because he has returned to the dust, and his plans will perish. 2.64. My children, be courageous and grow strong in the law, for by it you will gain honor. 2.65. Now behold, I know that Simeon your brother is wise in counsel; always listen to him; he shall be your father. 2.66. Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 2.67. You shall rally about you all who observe the law, and avenge the wrong done to your people. 2.68. Pay back the Gentiles in full, and heed what the law commands. 2.69. Then he blessed them, and was gathered to his fathers. 2.70. He died in the one hundred and forty-sixth year and was buried in the tomb of his fathers at Modein. And all Israel mourned for him with great lamentation. 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:
37. Septuagint, Ecclesiasticus (Siracides), 1.30, 24.23, 24.30-24.31, 34.11-34.12, 39.4, 44.23, 45.23-45.24, 46.14, 47.19-47.24, 50.24, 51.13-51.14, 51.16, 51.19-51.20 (2nd cent. BCE - 2nd cent. BCE)

24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 24.31. I said, "I will water my orchard and drench my garden plot";and lo, my canal became a river,and my river became a sea. 34.11. I have seen many things in my travels,and I understand more than I can express. 34.12. I have often been in danger of death,but have escaped because of these experiences. 39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 44.23. The blessing of all men and the covet he made to rest upon the head of Jacob;he acknowledged him with his blessings,and gave him his inheritance;he determined his portions,and distributed them among twelve tribes. 45.23. Phinehas the son of Eleazar is the third in glory,for he was zealous in the fear of the Lord,and stood fast, when the people turned away,in the ready goodness of his soul,and made atonement for Israel. 45.24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever. 46.14. By the law of the Lord he judged the congregation,and the Lord watched over Jacob. 47.19. But you laid your loins beside women,and through your body you were brought into subjection. 47.22. But the Lord will never give up his mercy,nor cause any of his works to perish;he will never blot out the descendants of his chosen one,nor destroy the posterity of him who loved him;so he gave a remt to Jacob,and to David a root of his stock. 47.24. Their sins became exceedingly many,so as to remove them from their land. 50.24. May he entrust to us his mercy!And let him deliver us in our days! 51.13. While I was still young, before I went on my travels,I sought wisdom openly in my prayer. 51.14. Before the temple I asked for her,and I will search for her to the last. 51.16. I inclined my ear a little and received her,and I found for myself much instruction. 51.19. My soul grappled with wisdom,and in my conduct I was strict;I spread out my hands to the heavens,and lamented my ignorance of her.
38. Septuagint, Wisdom of Solomon, 1.30, 10.17, 15.1-15.3, 16.2-16.3, 24.23, 34.11-34.12, 39.4, 45.23-45.24, 46.14, 47.19-47.24, 50.24, 51.14 (2nd cent. BCE - 1st cent. BCE)

10.17. She gave holy men the reward of their labors;she guided them along a marvelous way,and became a shelter to them by day,and a starry flame through the night. 15.1. But thou, our God, art kind and true,patient, and ruling all things in mercy. 15.2. For even if we sin we are thine, knowing thy power;but we will not sin, because we know that we are accounted thine. 15.3. For to know thee is complete righteousness,and to know thy power is the root of immortality. 16.2. Instead of this punishment thou didst show kindness to thy people,and thou didst prepare quails to eat,a delicacy to satisfy the desire of appetite; 16.3. in order that those men, when they desired food,might lose the least remt of appetite because of the odious creatures sent to them,while thy people, after suffering want a short time,might partake of delicacies.
39. Philo of Alexandria, On The Life of Abraham, 178, 167 (1st cent. BCE - 1st cent. CE)

167. We have now, then, given a full explanation concerning the vision which appeared to Abraham, and concerning his celebrated and allglorious hospitality, in which the entertainer, who appeared to himself to be entertaining others was himself entertained; expounding every part of the passage with as much accuracy as we were able. But we must not pass over in silence the most important action of all, which is worthy of being listened to. For I was nearly saying that it is of more importance than all the actions of piety and religion put together. So we must say what seems to be reasonable concerning it.
40. Philo of Alexandria, On Husbandry, 116 (1st cent. BCE - 1st cent. CE)

116. of all these contests, then, there is not one which is truly sacred; no, not though all the men in the world should combine to bear witness in their favour, but they must be convicted by themselves of bearing false witness if they do so: for they who admire these things have established laws against men who behave with insolent violence, and have affixed punishments to assaults, and have appointed judges to decide on every action of that kind.
41. Philo of Alexandria, On The Confusion of Tongues, 57, 56 (1st cent. BCE - 1st cent. CE)

56. for we are of the race of picked men of Israel, that sees God, of whom not one has Disagreed;" that the instrument of the universe, the whole world, may be melodiously sounded in musical harmony.
42. Philo of Alexandria, On The Migration of Abraham, 151, 154-157, 159, 116 (1st cent. BCE - 1st cent. CE)

116. This, as it would seem, is the custom of those who correct youth, and of preceptors, and of parents, and of elders and of rulers, and of laws; for they, at times, do each of them reprove and punish, and by these means render the souls of those who are under their instruction better. And of these men no one is an enemy to his pupil, but they are all of them friendly to all of them; but it is the office of friends who have a genuine and unalloyed good will to others to speak freely, without any unfriendly purpose.
43. Philo of Alexandria, On The Change of Names, 104, 107-108, 111, 115-120, 194, 197-198, 200, 103 (1st cent. BCE - 1st cent. CE)

103. And indeed the scriptures at one time call the father-in-law of the first prophets Jother, and at another time Raguel-Jother, when pride is flourishing and at its height; for the name Jother being interpreted means "superfluous," and pride is superfluous in an honest and sincere life, turning into ridicule, as it does, all that is equal and necessary to life, and honouring the unequal things of excess and covetousness.
44. Philo of Alexandria, On Dreams, 1.88-1.89 (1st cent. BCE - 1st cent. CE)

1.88. In reference to which faculty of his it is that he drags those persons who are living dissolutely as regards their souls, and who are in a debauched and intemperate manner, cohabiting with the daughters of the mind the outward senses, as prostitutes and harlots, to the light of the sun, in order to display their true characters; 1.89. for the scripture says, "And the people abode in Shittim;" now the meaning of the name Shittim is, "the thorns of passion;" which sting and wound the soul. "And the people was polluted, and began to commit whoredom with the daughters of Moab," and those who are called daughters are the outward senses, for the name Moab is interpreted, "of a father;" and the scripture adds, "Take all the chiefs of the people, and make an example of them unto the Lord in the face of the sun, and the anger of the Lord shall be turned from Israel.
45. Philo of Alexandria, On The Special Laws, 1.56-1.57 (1st cent. BCE - 1st cent. CE)

1.56. There is, in the history of the law, a record of one man who ventured on this exploit of noble daring, for when he saw some men connecting themselves with foreign women, and by reason of their allurements neglecting all their national customs and laws, and practising fabulous ceremonies, he was seized with a sudden enthusiasm in the presence of the whole multitude; and driving away all those on each side who were collected to see the sight, he slew one man who was so daring as to put himself forward as the leader and chief of this transgression of the law (for the impious deed had been already displayed and made a public exhibition of 1.57. This action being done of a sudden, in the warm impetuosity of the moment, admonished a vast multitude of those who were prepared to commit similar follies; therefore God, having praised this virtuous exploit done in this manner, out of a voluntary and spontaneous zeal, recompensed the doer with two rewards, namely, peace and the priesthood. With the one, because he judged him who had thus voluntarily encountered a contest for the sake of the honour of his God worthy to enjoy a life safe from war; and with the other, because the priesthood is the most fitting honour for a pious man, who professes an eagerness for the service of the Father of all, to serve whom is not only better than all freedom, but even than royal authority.
46. Philo of Alexandria, On The Virtues, 42, 41 (1st cent. BCE - 1st cent. CE)

41. and they would have been likely to draw over others also of the firmer and strongerminded sort, if the bountiful and merciful God had not taken compassion upon their unhappy state, and by the prompt punishment of those who had gone astray and wrought folly (and they were twenty-four thousand men), by which he admonished and checked by terror those others who were in danger of being carried away by the torrent.
47. Philo of Alexandria, On The Life of Moses, 1.21-1.24, 1.221, 1.228, 1.232, 1.300-1.318 (1st cent. BCE - 1st cent. CE)

1.21. And immediately he had all kinds of masters, one after another, some coming of their own accord from the neighbouring countries and the different districts of Egypt, and some being even procured from Greece by the temptation of large presents. But in a short time he surpassed all their knowledge, anticipating all their lessons by the excellent natural endowments of his own genius; so that everything in his case appeared to be a ecollecting rather than a learning, while he himself also, without any teacher, comprehended by his instinctive genius many difficult subjects; 1.22. for great abilities cut out for themselves many new roads to knowledge. And just as vigorous and healthy bodies which are active and quick in motion in all their parts, release their trainers from much care, giving them little or no trouble and anxiety, and as trees which are of a good sort, and which have a natural good growth, give no trouble to their cultivators, but grow finely and improve of themselves, so in the same manner the well disposed soul, going forward to meet the lessons which are imparted to it, is improved in reality by itself rather than by its teachers, and taking hold of some beginning or principle of knowledge, bounds, as the proverb has it, like a horse over the plain. 1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. 1.24. And this knowledge he derived also from the Egyptians, who study mathematics above all things, and he learnt with great accuracy the state of that art among both the Chaldaeans and Egyptians, making himself acquainted with the points in which they agree with and differ from each other--making himself master of all their disputes without encouraging any disputatious disposition in himself--but seeking the plain truth, since his mind was unable to admit any falsehood, as those are accustomed to do who contend violently for one particular side of a question; and who advocate any doctrine which is set before them, whatever it may be, not inquiring whether it deserves to be supported, but acting in the same manner as those lawyers who defend a cause for pay, and are wholly indifferent to the justice of their cause. 1.221. and accordingly he chose out twelve men, to correspond in number to the twelve tribes, one out of each tribe to be the leader of it, selecting the most approved men, with reference to their excellence, in order that no quarrels might arise from any one party being better or worse off than another, but that they might all, by the agency of those to whom the matter was entrusted, be equally instructed as to the state of affairs among the inhabitants, if only the spies who were sent out brought a true report. 1.228. So, taking with them scouts to examine the road and guides to show them the way, they accompanied them at their first setting out. And when they approached the borders of the country they ran up to the highest mountain of all those in that district, and from thence they surveyed the land, part of which was an extensive champaign district, fertile in barley, and wheat, and herbage; and the mountain region was not less productive of vines, and all kinds of other trees, and rich in every kind of timber, full of dense thickets, and girdled by rivers and fountains so as to be abundantly well watered, so that even from the foot of the mountain district to the highest summit of the hills themselves, the whole region was covered closely with a net-work of shady trees, and more especially the lower ridges, and the deep valleys and glens. 1.232. Accordingly, there were a great many contest between them even before they returned to the camp, but not very serious ones, in order that there might not be seditions between them from any of them adhering very contentiously to his own opinion, or from different persons giving different accounts, but they became more violent after their return; 1.300. This, then, was the advice which Balaam gave to Balak. And he, thinking that what he said to him did not want sense, repealed the law against adulteries, and having abrogated all the enactments which had been established against seduction and harlotry, as if they had never been enacted at all, exhorted the women to admit to their favours, without any restraint, every man whom they chose. 1.301. Accordingly, when licence was thus given, they brought over a multitude of young men, having already long before this seduced their minds, and having by their tricks and allurements perverted them to impiety; until Phinehas, the son of the chief priest, being exceedingly indigt at all that was taking place (for it appeared to him to be a most scandalous thing for his countrymen to give up at one time both their bodies and souls--their bodies to pleasure, and their souls to transgression of the law, and to works of wickedne 1.302. For when he saw a man of his nation sacrificing with and then entering into the tent of a harlot, and that too without casting his eyes down on the ground and seeking to avoid the notice of the multitude, but making a display of his licentiousness with shameless boldness, and giving himself airs as if he were about to engage in a creditable action, and one deserving of smiles--Phinehas, I say, being very indigt and being filled with a just anger, ran in, and while they were still lying on the bed, slew both the lover and the harlot, cutting them in two pieces in the middle, because they thus indulged in illicit connections. 1.303. When some persons of those who admired temperance, and chastity, and piety, saw this example, they, at the command of Moses, imitated it, and slew all their own relations and friends, even to a man, who had sacrificed to idols made with hands, and thus they effaced the stain which was defiling the nation by this implacable revenge which they thus wreaked on those who had set the example of wrong doing, and so saved the rest, who made a clear defence of themselves, demonstrating their own piety, showing no compassion on any one of those who were justly condemned to death, and not passing over their offences out of pity, but looking upon those who slew them as pure from all sin. Therefore they did not allow any escape whatever to those who sinned in this way, and such conduct is the truest praise; 1.304. and they say that twenty-four thousand men were slain in one day, the common pollution, which was defiling the whole army, being thus at once got rid of. And when the works of purification were thus accomplished, Moses began to seek how he might give an honour worthy of him who had displayed such permanent excellence to the son of the chief priest, who was the first who hastened to inflict chastisement on the offenders. But God was beforehand with him, giving to Phinehas, by means of his holy word, the greatest of all good things, namely, peace, which no man is able to bestow; and also, in addition to this peace, he gave him the perpetual possession of the priesthood, an inheritance to his family, which could not be taken from it. 1.305. But when none of the civil and intestine evils remained any longer, but when all the men who were suspected of having either forsaken the ways of their ancestors or of treachery had perished, it appeared to be a most favourable opportunity for making an expedition against Balak, a man who had both planned to do, and had also executed an innumerable host of evil deeds, since he had planned them through the agency of the prophet, who he hoped would be able, by means of his curses, to destroy the power of the Hebrews, and who had executed his purpose by the agency of the licentiousness and incontinence of the women, who destroyed the bodies of those who associated with them by debauchery, and their souls by impiety. 1.306. Therefore Moses did not think fit to carry on war against him with his whole army, knowing that superfluous numbers are apt to meet with disaster in consequence of those very numbers; and also, at the same time, thinking it useful to have stations of reserve, to be assistants to those of their allies who appeared likely to fail; but he selected a thousand picked men of the youth of the nation, selected man by man, out of each tribe, twelve thousand in all, for that was the number of the tribes, and he appointed Phinehas to be the commander in the war, as he had already given proof of the happy daring which becomes a general; and after he had offered up sacrifices of good omen, he sent forth his warriors, and encouraged them in the following words:-- 1.307. The present contest is not one for dominion or sovereignty, nor is it waged for the sake of acquiring the property of others, though these are the objects for which alone, or almost invariably, wars take place; but this war is undertaken in the cause of piety and holiness, from which the enemy has alienated our relations and friends, being the causes of bitter destruction to those who have been brought under their yoke. 1.308. It is therefore absurd for us to be the slayers of our own countrymen, for having offended against the law, and to spare our enemies, who have violated it in a much worse degree, and to slay, with every circumstance of violence, those who were only learning and beginning to sin, but to leave those who taught them to do so unpunished, who are, in reality, the guilty causes of all that has taken place, and of all the evils which our countrymen have either done or suffered. 1.309. Therefore being nerved by these exhortations, and being kindled and filled with noble courage which was indeed in their souls already, they went forth to that contest with invincible spirit as to a certain victory; and when they engaged with the enemy, they displayed such incredible vigour and courage that they slew all their enemies, and returned themselves unhurt, every one of them, not one of their number having been slain or even wounded. 1.310. Any one who did not know what had taken place, might have supposed, when he saw them returning, that they were coming in, not from war and from a pitched battle, but rather from a display and field-day of exercise under arms, such as often take place in time of peace; and these fielddays are days of exercise and practice, while the men train themselves among friends to attack their enemies. 1.311. Therefore they destroyed all their cities, razing them to the ground or else burning them, so that no one could tell that any cities had ever been inhabited in that land. And they led away a perfectly incalculable number of prisoners, of whom they chose to slay all the full-grown men and women, the men because they had set the example of wicked counsels and actions, and the women because they had beguiled the youth of the Hebrews, becoming the causes to them of incontinence and impiety, and at the last of death; but they pardoned all the young male children and all the virgins, their tender age procuring them forgiveness; 1.312. and as they had taken a vast booty from the king's palace, and from private houses, and also from the dwellings of all kinds in the open country (for there was not less booty in the country places than in the citie 1.313. And Moses praised Phinehas their general, and those who had served under him for their good success, and also because they had not been covetous of their own advantage, running after booty and thinking of nothing, but appropriating the spoil to themselves, but because they had brought it all into the common stock, so that they who had staid behind in the tents might share in the booty; and he ordered those men to remain outside the camp for some days, and the high priest he commanded to purify both the men themselves, and those of their allies who had returned from fighting by their side, of bloodshed; 1.314. for even though the slaughter of the enemies of one's country is according to law, still he who kills a man, even though justly and in self-defence, and because he has been attacked, still appears to be guilty of blood by reason of his supreme and common relationship to a common father; on which account those who had slain enemies were in need of rites of purification, to cleanse them from what was looked upon as a pollution. 1.315. However, after no long lapse of time he divided the booty among those who had taken a part in the expedition, and they were but a small number, giving one half among those who had remained inactive at home, and the other half to those who were still in the camp; for he looked upon it as just and equitable to give the share of the advantages gained, to those who had shared in the contest, if not with their souls, at all events with their bodies; for as the spectators were not inferior to the actual combatants in their zeal, they were inferior only in point of time and in respect of their being anticipated. 1.316. And as the smaller body had received each a larger share of the booty, by reason of their having been the foremost in encountering danger, and the larger body had received each a smaller share, by reason of their having remained at home; it appeared indispensable that they should consecrate the first fruits of the whole of the booty; those therefore who had remained at home brought a fiftieth, and those who had been actually engaged in the war, brought and contributed a five hundredth part; and of ten first fruits Moses commanded that portion which came from those who had borne a part in the expedition, to be given to the high priest, and that portion which came from those who had remained in the camp, to the keepers of the temple whose name were the Levites. 1.317. And the captains of thousands, and centurions, and all the rest of the multitude of commanders of battalions and companies willingly contributed special first fruits, as an offering for their own safety, and that of those who had gone out to war, and for the victory which had been gained in a manner beyond all hope, giving up all the golden ornaments which had fallen to the lot of each individual, in the apportionment of the booty, and the most costly vessels, of which the material was gold. All which things Moses took, and, admiring the piety of those who contributed them, dedicated them in the consecrated tabernacle as a memorial of the gratitude of the men; and the division of the first fruits was very beautiful; 1.318. those which had been given by the men who had borne their share in the war, he distributed among the keepers of the temple as among men who had only displayed one half of virtue, namely eagerness without action; but the first fruits of those who had warred and fought, who had encountered danger with their bodies and lives, and thus had displayed perfect and complete excellence, he allotted to him who presided over the keepers of the temple, namely to the high priest; and the first fruits of the captains, as being the offerings of chiefs and rulers, he allotted to the great ruler of all, namely to God.
48. Philo of Alexandria, Allegorical Interpretation, 3.13 (1st cent. BCE - 1st cent. CE)

49. Josephus Flavius, Jewish Antiquities, 1.61, 1.223, 1.225, 1.227, 1.232-1.233, 1.236, 4.113, 4.126-4.155, 4.157, 4.197, 5.286-5.317, 10.277-10.278, 12.265-12.266, 12.269, 12.271-12.272, 12.274-12.275, 12.277-12.284, 13.297, 15.373, 17.41-17.45, 18.11, 18.23-18.25 (1st cent. CE - 1st cent. CE)

1.61. He augmented his household substance with much wealth, by rapine and violence; he excited his acquaintance to procure pleasures and spoils by robbery, and became a great leader of men into wicked courses. He also introduced a change in that way of simplicity wherein men lived before; and was the author of measures and weights. And whereas they lived innocently and generously while they knew nothing of such arts, he changed the world into cunning craftiness. 1.223. Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this his son in a safe and secure condition; which accordingly he obtained by the will of God: who being desirous to make an experiment of Abraham’s religious disposition towards himself, appeared to him, and enumerated all the blessings he had bestowed on him; 1.225. 2. Now Abraham thought that it was not right to disobey God in any thing, but that he was obliged to serve him in every circumstance of life, since all creatures that live enjoy their life by his providence, and the kindness he bestows on them. Accordingly he concealed this command of God, and his own intentions about the slaughter of his son, from his wife, as also from every one of his servants, otherwise he should have been hindered from his obedience to God; and he took Isaac, together with two of his servants, and laying what things were necessary for a sacrifice upon an ass, he went away to the mountain. 1.227. Now they had brought with them every thing necessary for a sacrifice, excepting the animal that was to be offered only. Now Isaac was twenty-five years old. And as he was building the altar, he asked his father what he was about to offer, since there was no animal there for an oblation:—to which it was answered, “That God would provide himself an oblation, he being able to make a plentiful provision for men out of what they have not, and to deprive others of what they already have, when they put too much trust therein; that therefore, if God pleased to be present and propitious at this sacrifice, he would provide himself an oblation.” 1.232. 4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, “That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved.” So he went immediately to the altar to be sacrificed. 1.233. And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, “It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command. 1.236. So Abraham and Isaac receiving each other unexpectedly, and having obtained the promises of such great blessings, embraced one another; and when they had sacrificed, they returned to Sarah, and lived happily together, God affording them his assistance in all things they desired. 4.113. Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews. 4.126. 6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128. for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 4.129. So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them; 4.131. 7. So when the Midianites had sent their daughters, as Balaam had exhorted them, the Hebrew young men were allured by their beauty, and came to discourse with them, and besought them not to grudge them the enjoyment of their beauty, nor to deny them their conversation. These daughters of the Midianites received their words gladly, and consented to it, and staid with them; 4.132. but when they had brought them to be enamored of them, and their inclinations to them were grown to ripeness, they began to think of departing from them: then it was that these men became greatly disconsolate at the women’s departure, and they were urgent with them not to leave them, but begged they would continue there, and become their wives; and they promised them they should be owned as mistresses of all they had. 4.133. This they said with an oath, and called God for the arbitrator of what they promised; and this with tears in their eyes, and all other such marks of concern, as might shew how miserable they thought themselves without them, and so might move their compassion for them. So the women, as soon as they perceived they had made them their slaves, and had caught them with their conversation, began to speak thus to them:— 4.134. 8. “O you illustrious young men! we have houses of our own at home, and great plenty of good things there, together with the natural, affectionate love of our parents and friends; nor is it out of our want of any such things that we came to discourse with you; nor did we admit of your invitation with design to prostitute the beauty of our bodies for gain; but taking you for brave and worthy men, we agreed to your request, that we might treat you with such honors as hospitality required: 4.135. and now seeing you say that you have a great affection for us, and are troubled when you think we are departing, we are not averse to your entreaties; and if we may receive such assurance of your good-will as we think can be alone sufficient, we will be glad to lead our lives with you as your wives; 4.136. but we are afraid that you will in time be weary of our company, and will then abuse us, and send us back to our parents, after an ignominious manner.” And so they desired that they would excuse them in their guarding against that danger. But the young men professed they would give them any assurance they should desire; nor did they at all contradict what they requested, so great was the passion they had for them. 4.137. “If then,” said they, “this be your resolution, since you make use of such customs and conduct of life as are entirely different from all other men, insomuch that your kinds of food are peculiar to yourselves, and your kinds of drink not common to others, it will be absolutely necessary, if you would have us for your wives, that you do withal worship our gods. Nor can there be any other demonstration of the kindness which you say you already have, and promise to have hereafter to us, than this, that you worship the same gods that we do. 4.138. For has any one reason to complain, that now you are come into this country, you should worship the proper gods of the same country? especially while our gods are common to all men, and yours such as belong to nobody else but yourselves.” So they said they must either come into such methods of divine worship as all others came into, or else they must look out for another world, wherein they may live by themselves, according to their own laws. 4.139. 9. Now the young men were induced by the fondness they had for these women to think they spake very well; so they gave themselves up to what they persuaded them, and transgressed their own laws, and supposing there were many gods, and resolving that they would sacrifice to them according to the laws of that country which ordained them, they both were delighted with their strange food, and went on to do every thing that the women would have them do, though in contradiction to their own laws; 4.141. 10. Even Zimri, the head of the tribe of Simeon accompanied with Cozbi, a Midianitish women, who was the daughter of Sur, a man of authority in that country; and being desired by his wife to disregard the laws of Moses, and to follow those she was used to, he complied with her, and this both by sacrificing after a manner different from his own, and by taking a stranger to wife. 4.142. When things were thus, Moses was afraid that matters should grow worse, and called the people to a congregation, but then accused nobody by name, as unwilling to drive those into despair who, by lying concealed, might come to repentance; 4.143. but he said that they did not do what was either worthy of themselves, or of their fathers, by preferring pleasure to God, and to the living according to his will; that it was fit they should change their courses while their affairs were still in a good state, and think that to be true fortitude which offers not violence to their laws, but that which resists their lusts. 4.144. And besides that, he said it was not a reasonable thing, when they had lived soberly in the wilderness, to act madly now when they were in prosperity; and that they ought not to lose, now they have abundance, what they had gained when they had little:—and so did he endeavor, by saying this, to correct the young inert, and to bring them to repentance for what they had done. 4.145. 11. But Zimri arose up after him, and said, “Yes, indeed, Moses, thou art at liberty to make use of such laws as thou art so fond of, and hast, by accustoming thyself to them, made them firm; otherwise, if things had not been thus, thou hadst often been punished before now, and hadst known that the Hebrews are not easily put upon; 4.146. but thou shalt not have me one of thy followers in thy tyrannical commands, for thou dost nothing else hitherto, but, under pretense of laws, and of God, wickedly impose on us slavery, and gain dominion to thyself, while thou deprivest us of the sweetness of life, which consists in acting according to our own wills, and is the right of free-men, and of those that have no lord over them. 4.147. Nay, indeed, this man is harder upon the Hebrews then were the Egyptians themselves, as pretending to punish, according to his laws, every one’s acting what is most agreeable to himself; but thou thyself better deservest to suffer punishment, who presumest to abolish what every one acknowledges to be what is good for him, and aimest to make thy single opinion to have more force than that of all the rest; 4.148. and what I now do, and think to be right, I shall not hereafter deny to be according to my own sentiments. I have married, as thou sayest rightly, a strange woman, and thou hearest what I do from myself as from one that is free, for truly I did not intend to conceal myself. 4.149. I also own that I sacrificed to those gods to whom you do not think it fit to sacrifice; and I think it right to come at truth by inquiring of many people, and not like one that lives under tyranny, to suffer the whole hope of my life to depend upon one man; nor shall any one find cause to rejoice who declares himself to have more authority over my actions than myself.” 4.151. for he avoided that, lest many should imitate the impudence of his language, and thereby disturb the multitude. Upon this the assembly was dissolved. However, the mischievous attempt had proceeded further, if Zimri had not been first slain, which came to pass on the following occasion:— 4.152. Phineas, a man in other respects better than the rest of the young men, and also one that surpassed his contemporaries in the dignity of his father, (for he was the son of Eleazar the high priest, and the grandson of [Aaron] Moses’s brother,) who was greatly troubled at what was done by Zimri, he resolved in earnest to inflict punishment on him, before his unworthy behavior should grow stronger by impunity, and in order to prevent this transgression from proceeding further, which would happen if the ringleaders were not punished. 4.153. He was of so great magimity, both in strength of mind and body, that when he undertook any very dangerous attempt, he did not leave it off till he overcame it, and got an entire victory. So he came into Zimri’s tent, and slew him with his javelin, and with it he slew Cozbi also 4.154. Upon which all those young men that had a regard to virtue, and aimed to do a glorious action, imitated Phineas’s boldness, and slew those that were found to be guilty of the same crime with Zimri. Accordingly many of those that had transgressed perished by the magimous valor of these young men; 4.155. and the rest all perished by a plague, which distemper God himself inflicted upon them; so that all those their kindred, who, instead of hindering them from such wicked actions, as they ought to have done, had persuaded them to go on, were esteemed by God as partners in their wickedness, and died. Accordingly there perished out of the army no fewer than fourteen [twenty-four] thousand at this time. 4.157. because, although this Balaam, who was sent for by the Midianites to curse the Hebrews, and when he was hindered from doing it by Divine Providence, did still suggest that advice to them, by making use of which our enemies had well nigh corrupted the whole multitude of the Hebrews with their wiles, till some of them were deeply infected with their opinions; yet did he do him great honor, by setting down his prophecies in writing. 4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein. 5.286. 5. Now when he once came with his parents to Timhath, a city of the Philistines, when there was a great festival, he fell in love with a maid of that country, and he desired of his parents that they would procure him the damsel for his wife: but they refused so to do, because she was not of the stock of Israel; yet because this marriage was of God, who intended to convert it to the benefit of the Hebrews, he over-persuaded them to procure her to be espoused to him. 5.287. And as he was continually coming to her parents, he met a lion, and though he was naked, he received his onset, and strangled him with his hands, and cast the wild beast into a woody piece of ground on the inside of the road. 5.288. 6. And when he was going another time to the damsel, he lit upon a swarm of bees making their combs in the breast of that lion; and taking three honey-combs away, he gave them, together with the rest of his presents, to the damsel. 5.289. Now the people of Timhath, out of a dread of the young man’s strength, gave him during the time of the wedding-feast (for he then feasted them all) thirty of the most stout of their youth, in pretense to be his companions, but in reality to be a guard upon him, that he might not attempt to give them any disturbance. Now as they were drinking merrily and playing, Samson said, as was usual at such times 5.291. And when they were not able, in three days’ time, to find out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it them; and they threatened to burn her if she did not tell it them. So when the damsel entreated Samson to tell it her, he at first refused to do it; 5.292. but when she lay hard at him, and fell into tears, and made his refusal to tell it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his breast, and carried away three honey-combs, and brought them to her. 5.293. Thus he, suspecting nothing of deceit, informed her of all, and she revealed it to those that desired to know it. Then on the seventh day, whereon they were to expound the riddle proposed to them, they met together before sun-setting, and said, “Nothing is more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make use of it.” 5.294. To which Samson made this rejoinder: “Nothing is more deceitful than a woman for such was the person that discovered my interpretation to you.” Accordingly he gave them the presents he had promised them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the former match between them. 5.295. 7. At this injurious treatment Samson was so provoked, that he resolved to punish all the Philistines, as well as her: so it being then summer-time, and the fruits of the land being almost ripe enough for reaping, he caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the Philistines, by which means the fruits of the fields perished. 5.296. Now when the Philistines knew that this was Samson’s doing, and knew also for what cause he did it, they sent their rulers to Timhath, and burnt his former wife, and her relations, who had been the occasion of their misfortunes. 5.297. 8. Now when Samson had slain many of the Philistines in the plain country, he dwelt at Etam, which is a strong rock of the tribe of Judah; for the Philistines at that time made an expedition against that tribe: but the people of Judah said that they did not act justly with them, in inflicting punishments upon them while they paid their tribute, and this only on account of Samson’s offenses. They answered, that in case they would not be blamed themselves, they must deliver up Samson, and put him into their power. 5.298. So they being desirous not to be blamed themselves, came to the rock with three thousand armed men, and complained to Samson of the bold insults he had made upon the Philistines, who were men able to bring calamity upon the whole nation of the Hebrews; and they told him they were come to take him, and to deliver him up to them, and put him into their power; so they desired him to bear this willingly. 5.299. Accordingly, when he had received assurance from them upon oath, that they would do him no other harm than only to deliver him into his enemies’ hands, he came down from the rock, and put himself into the power of his countrymen. Then did they bind him with two cords, and lead him on, in order to deliver him to the Philistines; 5.301. 9. Upon this slaughter Samson was too proud of what he had performed, and said that this did not come to pass by the assistance of God, but that his success was to be ascribed to his own courage; and vaunted himself, that it was out of a dread of him that some of his enemies fell and the rest ran away upon his use of the jaw-bone; 5.302. but when a great thirst came upon him, he considered that human courage is nothing, and bare his testimony that all is to be ascribed to God, and besought him that he would not be angry at any thing he had said, nor give him up into the hands of his enemies, but afford him help under his affliction, and deliver him from the misfortune he was under. 5.303. Accordingly God was moved with his entreaties, and raised him up a plentiful fountain of sweet water at a certain rock whence it was that Samson called the place the Jaw-bone, and so it is called to this day. 5.304. 10. After this fight Samson held the Philistines in contempt, and came to Gaza, and took up his lodgings in a certain inn. When the rulers of Gaza were informed of his coming thither, they seized upon the gates, and placed men in ambush about them, that he might not escape without being perceived; 5.305. but Samson, who was acquainted with their contrivances against him, arose about midnight, and ran by force upon the gates, with their posts and beams, and the rest of their wooden furniture, and carried them away on his shoulders, and bare them to the mountain that is over Hebron, and there laid them down. 5.306. 11. However, he at length transgressed the laws of his country, and altered his own regular way of living, and imitated the strange customs of foreigners, which thing was the beginning of his miseries; for he fell in love with a woman that was a harlot among the Philistines: her name was Delilah, and he lived with her. 5.307. So those that administered the public affairs of the Philistines came to her, and, with promises, induced her to get out of Samson what was the cause of that his strength, by which he became unconquerable to his enemies. Accordingly, when they were drinking, and had the like conversation together, she pretended to admire the actions he had done, and contrived to get out of him by subtlety, by what means he so much excelled others in strength. 5.308. Samson, in order to delude Delilah, for he had not yet lost his senses, replied, that if he were bound with seven such green withs of a vine as might still be wreathed, he should be weaker than any other man. 5.309. The woman said no more then, but told this to the rulers of the Philistines, and hid certain of the soldiers in ambush within the house; and when he was disordered in drink and asleep, she bound him as fast as possible with the withs; 5.311. However, he deluded her again, and told her, that if they bound him with seven cords, he should lose his strength. And when, upon doing this, she gained nothing, he told her the third time, that his hair should be woven into a web; 5.312. but when, upon doing this, the truth was not yet discovered, at length Samson, upon Delilah’s prayer, (for he was doomed to fall into some affliction,) was desirous to please her, and told her that God took care of him, and that he was born by his providence, and that “thence it is that I suffer my hair to grow, God having charged me never to poll my head, and thence my strength is according to the increase and continuance of my hair.” 5.313. When she had learned thus much, and had deprived him of his hair, she delivered him up to his enemies, when he was not strong enough to defend himself from their attempts upon him; so they put out his eyes, and bound him, and had him led about among them. 5.314. 12. But in process of time Samson’s hair grew again. And there was a public festival among the Philistines, when the rulers, and those of the most eminent character, were feasting together; (now the room wherein they were had its roof supported by two pillars;) so they sent for Samson, and he was brought to their feast, that they might insult him in their cups. 5.315. Hereupon he, thinking it one of the greatest misfortunes, if he should not be able to revenge himself when he was thus insulted, persuaded the boy that led him by the hand, that he was weary and wanted to rest himself, and desired he would bring him near the pillars; 5.316. and as soon as he came to them, he rushed with force against them, and overthrew the house, by overthrowing its pillars, with three thousand men in it, who were all slain, and Samson with them. And such was the end of this man, when he had ruled over the Israelites twenty years. 5.317. And indeed this man deserves to be admired for his courage and strength, and magimity at his death, and that his wrath against his enemies went so far as to die himself with them. But as for his being ensnared by a woman, that is to be ascribed to human nature, which is too weak to resist the temptations to that sin; but we ought to bear him witness, that in all other respects he was one of extraordinary virtue. But his kindred took away his body, and buried it in Sarasat his own country, with the rest of his family. 10.277. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error 10.278. who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; 12.265. 1. Now at this time there was one whose name was Mattathias, who dwelt at Modin, the son of John, the son of Simeon, the son of Asamoneus, a priest of the order of Joarib, and a citizen of Jerusalem. 12.266. He had five sons; John, who was called Gaddis, and Simon, who was called Matthes, and Judas, who was called Maccabeus, and Eleazar, who was called Auran, and Jonathan, who was called Apphus. 12.269. because his fellow citizens would follow his example, and because such a procedure would make him honored by the king. But Mattathias said he would not do it; and that if all the other nations would obey the commands of Antiochus, either out of fear, or to please him, yet would not he nor his sons leave the religious worship of their country. 12.271. “If,” said he, “any one be zealous for the laws of his country, and for the worship of God, let him follow me.” And when he had said this, he made haste into the desert with his sons, and left all his substance in the village. 12.272. Many others did the same also, and fled with their children and wives into the desert, and dwelt in caves. But when the king’s generals heard this, they took all the forces they then had in the citadel at Jerusalem, and pursued the Jews into the desert; 12.274. But when they would not comply with their persuasions, but continued to be of a different mind, they fought against them on the Sabbath day, and they burnt them as they were in the caves, without resistance, and without so much as stopping up the entrances of the caves. And they avoided to defend themselves on that day, because they were not willing to break in upon the honor they owed the Sabbath, even in such distresses; for our law requires that we rest upon that day. 12.275. There were about a thousand, with their wives and children, who were smothered and died in these caves; but many of those that escaped joined themselves to Mattathias, and appointed him to be their ruler 12.277. This speech persuaded them. And this rule continues among us to this day, that if there be a necessity, we may fight on Sabbath days. 12.278. So Mattathias got a great army about him, and overthrew their idol altars, and slew those that broke the laws, even all that he could get under his power; for many of them were dispersed among the nations round about them for fear of him. He also commanded that those boys which were not yet circumcised should be circumcised now; and he drove those away that were appointed to hinder such their circumcision. 12.279. 3. But when he had ruled one year, and was fallen into a distemper, he called for his sons, and set them round about him, and said, “O my sons, I am going the way of all the earth; and I recommend to you my resolution, and beseech you not to be negligent in keeping it 12.281. but to become such sons as are worthy of me; to be above all force and necessity, and so to dispose your souls, as to be ready, when it shall be necessary, to die for your laws; as sensible of this, by just reasoning, that if God see that you are so disposed he will not overlook you, but will have a great value for your virtue, and will restore to you again what you have lost, and will return to you that freedom in which you shall live quietly, and enjoy your own customs. 12.282. Your bodies are mortal, and subject to fate; but they receive a sort of immortality, by the remembrance of what actions they have done. And I would have you so in love with this immortality, that you may pursue after glory, and that, when you have undergone the greatest difficulties, you may not scruple, for such things, to lose your lives. 12.283. I exhort you, especially, to agree one with another; and in what excellency any one of you exceeds another, to yield to him so far, and by that means to reap the advantage of every one’s own virtues. Do you then esteem Simon as your father, because he is a man of extraordinary prudence, and be governed by him in what counsels he gives you. 12.284. Take Maccabeus for the general of your army, because of his courage and strength, for he will avenge your nation, and will bring vengeance on your enemies. Admit among you the righteous and religious, and augment their power.” 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 17.41. For there was a certain sect of men that were Jews, who valued themselves highly upon the exact skill they had in the law of their fathers, and made men believe they were highly favored by God, by whom this set of women were inveigled. These are those that are called the sect of the Pharisees, who were in a capacity of greatly opposing kings. A cunning sect they were, and soon elevated to a pitch of open fighting and doing mischief. 17.42. Accordingly, when all the people of the Jews gave assurance of their good-will to Caesar, and to the king’s government, these very men did not swear, being above six thousand; and when the king imposed a fine upon them, Pheroras’s wife paid their fine for them. 17.43. In order to requite which kindness of hers, since they were believed to have the foreknowledge of things to come by divine inspiration, they foretold how God had decreed that Herod’s government should cease, and his posterity should be deprived of it; but that the kingdom should come to her and Pheroras, and to their children. 17.44. These predictions were not concealed from Salome, but were told the king; as also how they had perverted some persons about the palace itself; so the king slew such of the Pharisees as were principally accused, and Bagoas the eunuch, and one Carus, who exceeded all men of that time in comeliness, and one that was his catamite. He slew also all those of his own family who had consented to what the Pharisees foretold; 17.45. and for Bagoas, he had been puffed up by them, as though he should be named the father and the benefactor of him who, by the prediction, was foretold to be their appointed king; for that this king would have all things in his power, and would enable Bagoas to marry, and to have children of his own body begotten. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius;
50. Josephus Flavius, Jewish War, 2.152-2.153, 2.165, 2.254-2.257, 2.272-2.273, 2.444, 2.567, 3.11, 4.159, 7.253-7.258, 7.267-7.274 (1st cent. CE - 1st cent. CE)

2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.254. 3. When the country was purged of these, there sprang up another sort of robbers in Jerusalem, which were called Sicarii, who slew men in the daytime, and in the midst of the city; 2.255. this they did chiefly at the festivals, when they mingled themselves among the multitude, and concealed daggers under their garments, with which they stabbed those that were their enemies; and when any fell down dead, the murderers became a part of those that had indignation against them; by which means they appeared persons of such reputation, that they could by no means be discovered. 2.256. The first man who was slain by them was Jonathan the high priest, after whose death many were slain every day, while the fear men were in of being so served was more afflicting than the calamity itself; 2.257. and while everybody expected death every hour, as men do in war, so men were obliged to look before them, and to take notice of their enemies at a great distance; nor, if their friends were coming to them, durst they trust them any longer; but, in the midst of their suspicions and guarding of themselves, they were slain. Such was the celerity of the plotters against them, and so cunning was their contrivance. 2.272. But then Albinus, who succeeded Festus, did not execute his office as the other had done; nor was there any sort of wickedness that could be named but he had a hand in it. 2.273. Accordingly, he did not only, in his political capacity, steal and plunder every one’s substance, nor did he only burden the whole nation with taxes, but he permitted the relations of such as were in prison for robbery, and had been laid there, either by the senate of every city, or by the former procurators, to redeem them for money; and nobody remained in the prisons as a malefactor but he who gave him nothing. 2.444. for he went up thither to worship in a pompous manner, and adorned with royal garments, and had his followers with him in their armor. 2.567. Nor did they neglect the care of other parts of the country; but Joseph the son of Simon was sent as general to Jericho, as was Manasseh to Perea, and John, the Essene, to the toparchy of Thamma; Lydda was also added to his portion, and Joppa, and Emmaus. 3.11. 1. And now Vespasian, with his son Titus, had tarried some time at Ptolemais, and had put his army in order. But when Placidus, who had overrun Galilee, and had besides slain a number of those whom he had caught (which were only the weaker part of the Galileans, and such as were of timorous souls) 3.11. This excursion was led on by three men, who were the chief of them all, both for strength and sagacity; Niger, called the Peraite, Silas of Babylon, and besides them John the Essene. 4.159. and indeed they were Gorian the son of Josephus, and Symeon the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it. 7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one; 7.254. for then it was that the Sicarii got together against those that were willing to submit to the Romans, and treated them in all respects as if they had been their enemies, both by plundering them of what they had, by driving away their cattle, and by setting fire to their houses; 7.255. for they said that they differed not at all from foreigners, by betraying, in so cowardly a manner, that freedom which Jews thought worthy to be contended for to the utmost, and by owning that they preferred slavery under the Romans before such a contention. 7.256. Now this was in reality no better than a pretense and a cloak for the barbarity which was made use of by them, and to color over their own avarice, which they afterwards made evident by their own actions; 7.257. for those that were partners with them in their rebellion joined also with them in the war against the Romans, and went further lengths with them in their impudent undertakings against them; 7.258. and when they were again convicted of dissembling in such their pretenses, they still more abused those that justly reproached them for their wickedness. 7.267. The Idumeans also strove with these men who should be guilty of the greatest madness! for they [all], vile wretches as they were, cut the throats of the high priests, that so no part of a religious regard to God might be preserved; they thence proceeded to destroy utterly the least remains of a political government 7.268. and introduced the most complete scene of iniquity in all instances that were practicable; under which scene that sort of people that were called zealots grew up, and who indeed corresponded to the name; 7.269. for they imitated every wicked work; nor, if their memory suggested any evil thing that had formerly been done, did they avoid zealously to pursue the same; 7.271. Accordingly, they all met with such ends as God deservedly brought upon them in way of punishment; 7.272. for all such miseries have been sent upon them as man’s nature is capable of undergoing, till the utmost period of their lives, and till death came upon them in various ways of torment; 7.273. yet might one say justly that they suffered less than they had done, because it was impossible they could be punished according to their deserving. 7.274. But to make a lamentation according to the deserts of those who fell under these men’s barbarity, this is not a proper place for it;—I therefore now return again to the remaining part of the present narration.
51. Josephus Flavius, Against Apion, 1.88 (1st cent. CE - 1st cent. CE)

1.88. but that Thummosis, the son of Alisphragmuthosis, made an attempt to take them by force and by a siege, with four hundred and eighty thousand men to lie round about them; but that, upon his despair of taking the place by that siege, they came to a composition with them that they should leave Egypt, and go, without any harm to be done them, whithersoever they would;
52. Josephus Flavius, Life, 191, 12 (1st cent. CE - 1st cent. CE)

53. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)

9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”"
54. Mishnah, Sanhedrin, 4.5, 9.6, 10.1 (1st cent. CE - 3rd cent. CE)

4.5. How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]" 9.6. If one steals the sacred vessel called a “kasvah” (Numbers 4:7), or cursed by the name of an idol, or has sexual relations with an Aramean (non-Jewish) woman, he is punished by zealots. If a priest performed the temple service while impure, his fellow priests do not bring him to the court, but rather the young priests take him out into the courtyard and split his skull with clubs. A layman who performed the service in the Temple: Rabbi Akiva says: “He is strangled.” But the Sages say: “[His death is] at the hands of heaven.”" 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”"
55. New Testament, 1 Corinthians, 10.6-10.10, 10.12-10.13 (1st cent. CE - 1st cent. CE)

10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.
56. New Testament, Acts, 10.7, 12.10, 21.20, 22.3, 23.8 (1st cent. CE - 2nd cent. CE)

10.7. When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually. 12.10. When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these.
57. New Testament, Hebrews, 2.16, 2.18, 4.15 (1st cent. CE - 1st cent. CE)

2.16. For most assuredly, not to angels does he give help, but he gives help to the seed of Abraham. 2.18. For in that he himself has suffered being tempted, he is able to help those who are tempted. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.
58. New Testament, Philippians, 3.6 (1st cent. CE - 1st cent. CE)

3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
59. New Testament, Luke, 1.38 (1st cent. CE - 1st cent. CE)

1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her.
60. New Testament, Matthew, 9.13, 12.7 (1st cent. CE - 1st cent. CE)

9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless.
61. Ps.-Philo, Biblical Antiquities, 18.10 (1st cent. CE - 2nd cent. CE)

62. Anon., Sifre Numbers, 115 (2nd cent. CE - 4th cent. CE)

63. Justin, Dialogue With Trypho, 96.2, 137.2 (2nd cent. CE - 2nd cent. CE)

64. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

28b. רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:, big strongמתני׳ /strong /big ר' נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:, big strongגמ׳ /strong /big ת"ר בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם,ביציאתו מהו אומר מודה אני לפניך ה' אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:,ת"ר כשחלה ר' אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא,אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא,וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה,אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אעפ"כ הייתי בוכה ועכשיו שמוליכים אותי לפני ממ"ה הקב"ה שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה,אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם.,בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:, big strongמתני׳ /strong /big רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין י"ח ר"ע אומר אם שגורה תפלתו בפיו מתפלל י"ח ואם לאו מעין י"ח,ר"א אומר העושה תפלתו קבע אין תפלתו תחנונים,ר' יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה' את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה' שומע תפלה,היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:, big strongגמ׳ /strong /big הני י"ח כנגד מי,א"ר הלל בריה דר' שמואל בר נחמני כנגד י"ח אזכרות שאמר דוד (תהלים כט, א) בהבו לה' בני אלים רב יוסף אמר כנגד י"ח אזכרות שבקריאת שמע א"ר תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה.,ואמר ר' תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה,עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע,הני תמני סרי תשסרי הוויין,אמר רבי לוי ברכת הצדוקים ביבנה תקנוה כנגד מי תקנוה,א"ר לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד (תהלים כט, ג) אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לר' תנחום א"ר יהושע בן לוי כנגד חוליא קטנה שבשדרה:,ת"ר שמעון הפקולי הסדיר י"ח ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם ר"ג לחכמים כלום יש אדם שיודע לתקן ברכת הצדוקים עמד שמואל הקטן ותקנה,לשנה אחרת שכחה 28b. After mentioning until when the additional prayer may be recited, the Gemara relates: bRav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. WhenRav Avya bcame the following day, Abaye sought to placate Rav Yosef,and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. brTo this end, he asked him: bWhy did the Master not attend the Shabbat lecture? brRav Avya bsaid to him: Because my heart was faint and I was unableto attend. brAbaye bsaid to him: Why did you not eat something and come? brRav Avya bsaid to him:Does bthe Master not holdin accordance with bthatstatement bof Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. brAbaye bsaid to him: My Master should have recited the additional prayer individually, eaten something, andthen bcometo the lecture. brRav Avya bsaid to him:Does bmy Master not holdin accordance with bthatstatement bof Rabbi Yoḥa: A person may not recite hisindividual bprayer prior to the communal prayer? brAbaye bsaid to him:Was bit not stated regarding this ihalakha /i, bRabbi Abba said: They taughtthis bin a communalsetting? brIn other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion., bAndthe Gemara summarizes: bThe ihalakhais neither in accordance withthe statement of bRav Huna nor in accordance withthe statement of bRabbi Yehoshua ben Levi.The Gemara explains: It is not bin accordance withthe statement of bRav Huna, as we saidabove with regard to the prohibition to eat prior to the additional prayer. It is not bin accordance withthe statement of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the timeto recite bthe afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer. /b, strongMISHNA: /strong In addition to the ihalakhotrelating to the fixed prayers, the Gemara relates: bRabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him:The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so bwhat room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpirecaused bby mein the study hall. bAnd upon my exit, I give thanks for my portion. /b, strongGEMARA: /strong bThe Sages taughtin a ibaraitathe complete formula of Rabbi Neḥunya ben Hakana’s prayer: bUpon his entrance, what does he say? May it be Your will, Lord my God, that no mishapin determining the ihalakha btranspirescaused bby me, and that I not fail in any matter of ihalakha /i, and that my colleagues,who together with me engage in clarifying the ihalakha, bwill rejoice in me.He specified: bAnd that I will neither declare pure that which is impure, nordeclare bimpure that which is pure and that my colleagues will not fail in any matter of ihalakha /i, and that I will rejoice in them. /b, bUpon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sitidly bonstreet bcorners. I rise early, and they rise early. I rise early topursue bmatters of Torah, and they rise early topursue bfrivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction. /b,On a similar note, the Gemara recounts related stories with different approaches. bThe Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life,guidelines by which to live, band we will thereby merit the life of the World-to-Come. /b, bHe said to them: Be vigilant in the honor of your counterparts, and prevent your children from logicwhen studying verses that tend toward heresy ( ige /i’ ionim /i), band placeyour children, while they are still young, bbetween the knees of Torah scholars, and when you pray, know before Whom you stand. Fordoing bthat, you will merit the life of the World-to-Come. /b,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When bRabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer,the man whose life’s work is the foundation of the future of the Jewish people, bfor whatreason bare you crying?With a life as complete as yours, what is upsetting you?, bHe said to them:I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. bIf they were leading me before a flesh and blood kingwhose life is temporal, bwho is here today anddead bin the grave tomorrow; if he is angry with me, his anger is not eternaland, consequently, his punishment is not eternal; bif he incarcerates me, his incarceration is not an eternal incarceration,as I might maintain my hope that I would ultimately be freed. bIf he kills me, his killing is not for eternity,as there is life after any death that he might decree. Moreover, bI am able to appease him with words andeven bbribe him with money,and beven so I would crywhen standing before royal judgment. bNow that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? /b,His students bsaid to him: Our teacher, bless us. He said to them: May it beHis bwill that the fear of Heaven shall be upon you like the fear of flesh and blood. His studentswere puzzled band said: To that pointand not beyond? Shouldn’t one fear God more? bHe said to them: Would thata person achieve that level of fear. bKnow that when one commits a transgression, he saysto himself: I hope bthat no man will see me.If one is as concerned about avoiding shame before God as he is before man, he will never sin.,The Gemara relates that bat the time of his death,immediately beforehand, bhe said to them: Remove the vesselsfrom the house and take them outside bdue to the ritual impuritythat will be imparted by my corpse, which they would otherwise contract. bAnd prepare a chair for Hezekiah, the King of Judea, who is comingfrom the upper world to accompany me., strongMISHNA: /strong The mishna cites a dispute with regard to the obligation to recite the iAmidaprayer, also known as iShemoneh Esreh /i, the prayer of eighteen blessings, or simply as itefilla /i, prayer. bRabban Gamliel says: Each and every day a person recites theprayer of beighteen blessings. Rabbi Yehoshua says:A short prayer is sufficient, and one only recites ban abridgedversion of the prayer of beighteen blessings. Rabbi Akiva saysan intermediate opinion: bIf he is fluent in his prayer, he recites theprayer of beighteen blessings, and if not,he need only recite ban abridgedversion of the prayer of beighteen blessings. /b, bRabbi Eliezer says: One whose prayer is fixed, his prayer is not supplicationand is flawed. The Gemara will clarify the halakhic implications of this flaw., bRabbi Yehoshua says: One whocannot recite a complete prayer because he bis walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition [ iparashat ha’ibur /i],the meaning of which will be discussed in the Gemara. bMay their needs be before You. Blessed are You, Lord, Who listens to prayer. /b,While praying, one must face toward the direction of the Holy Temple. bOne who was riding on a donkey should dismount and praycalmly. bIf he is unable to dismount, he should turn his facetoward the direction of the Temple. bIf he is unable to turn his face,it is sufficient that bhe focus his heart opposite the Holy of Holies.Similarly, bone who was traveling in a ship or on a raft [ iasda /i]and is unable to turn and face in the direction of Jerusalem, bshould focus his heart opposite the Holy of Holies. /b, strongGEMARA: /strong Since the mishna deals with the fundamental obligation to recite the iAmidaprayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. bCorresponding to what were these eighteenblessings instituted? When the iShemoneh Esrehwas instituted by the Sages, on what did they base the number of blessings?, bRabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s namethat King bDavid saidin the psalm: b“Give unto the Lord, O you sons of might”(Psalms 29). bRav Yosef said: Corresponding to the eighteen mentions of God’s name in iShema /i. Rabbi Tanḥum saidthat bRabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spinebeneath the ribs.,Since Rabbi Yehoshua ben Levi’s opinion based the iAmidaprayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: bRabbi Tanḥum saidthat bRabbi Yehoshua ben Levi said:In those blessings where one is required to bow, bone who prays must bow until all the vertebrae in the spine protrude. /b,Establishing a different indicator to determine when he has bowed sufficiently, bUlla said:Until bhe can see a small coin [ iissar /i],on the ground before him bopposite his heart(Rav Hai Gaon). bRabbi Ḥanina said:There is room for leniency; bonce he moves his headforward, bhe need notbow any further. bRava said: But thatapplies only if bhe is exerting himselfwhen doing so, band he appears like one who is bowing.However, if he is able, he should bow further.,Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are bthese eighteenblessings? bThey are nineteen. /b, bRabbi Levi said: The blessing of the heretics,which curses informers, bwas instituted in Yavneand is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: bCorresponding to what wasthis nineteenth blessing binstituted? /b, bRabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani,who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing bcorresponds toa reference to God in that psalm, where a name other than the tetragrammaton was used: b“The God of glory thunders” ( /bPsalms 29:3). bAccording to Rav Yosef,who said that the eighteen blessings correspond to the eighteen mentions of God’s name in iShema /i, the additional blessing bcorresponds tothe word bone that is in iShema /i.Although it is not the tetragrammaton, it expresses the essence of faith in God. bAccording towhat bRabbi Tanḥumsaid that bRabbi Yehoshua ben Levi said,that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing bcorresponds to the small vertebra that isat the bottom bof the spine. /b,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: bThe Sages taught: Shimon HaPakuli arrangedthe beighteen blessings,already extant during the period of the Great Assembly, bbefore Rabban Gamliel,the iNasiof the Sanhedrin, bin order in Yavne.Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. bRabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics,a blessing directed against the Sadducees? bShmuel HaKatan,who was one of the most pious men of that generation, bstood and instituted it. /b,The Gemara relates: bThe next year,when Shmuel HaKatan served as the prayer leader, bhe forgotthat blessing
65. Origen, Letter To Africanus, 14 (3rd cent. CE - 3rd cent. CE)

66. Anon., 4 Baruch, 9.18

9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God.
67. Heraclitus Lesbius, Fragments, 57



Subjects of this text:

subject book bibliographic info
aaron Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 90
aaron and aaronides Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
abimelech/ebed-melech Allison, 4 Baruch (2018) 292
abiram Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 90
abraham Levison, The Greek Life of Adam and Eve (2023) 351
agents Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 60
ahab Gera, Judith (2014) 377
alexandria Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 261
alien/foreigner, jewish attitudes toward Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 330, 345
allegory/allegoresis Cover, Philo of Alexandria: On the Change of Names (2023) 328, 330
allegory Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 139
amorites Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
angel Allison, 4 Baruch (2018) 292
angels Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 42
anger, god (lord), of Levison, The Greek Life of Adam and Eve (2023) 351
aqedah, for philo Feldman, Judaism and Hellenism Reconsidered (2006) 257
aramean women Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 60
averah lishmah Maccoby, Philosophy of the Talmud (2002) 119
bandit, banditry (λῃστής), in war Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 8
ben-shalom, israel Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58, 59
biblical allusions and language, phinehas/zimri story' Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 146
biblical women, cause death Gera, Judith (2014) 377
biblical women, seductive Gera, Judith (2014) 377
blood Gera, Judith (2014) 310
boaz Gera, Judith (2014) 377
body/bodies Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 90
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
book of judith, chronology Gera, Judith (2014) 377
booty and plundering Gera, Judith (2014) 310
boule de suif Maccoby, Philosophy of the Talmud (2002) 119
boyarin, daniel Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
canaan/canaanites Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
canaan and canaanites Gera, Judith (2014) 377
careless Levison, The Greek Life of Adam and Eve (2023) 351
children, vulnerable Gera, Judith (2014) 310
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 396, 715
cohen, shaye j. d. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58
commandments Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
consensus Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58, 59
conversion Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 336
corinth Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 111, 113
courage Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 139
covenant, disobedience to Levison, The Greek Life of Adam and Eve (2023) 351
covenant Levison, The Greek Life of Adam and Eve (2023) 351; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
cozbi Gera, Judith (2014) 310, 377
critical spatiality Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
crucifixion Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
cult Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 60
danby, h. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 60
dathan Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 90
david Levison, The Greek Life of Adam and Eve (2023) 351
dead sea scrolls (dss), view of pharisees Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 146
deborah Maccoby, Philosophy of the Talmud (2002) 119
delilah Gera, Judith (2014) 377; Maccoby, Philosophy of the Talmud (2002) 119
delphi Cover, Philo of Alexandria: On the Change of Names (2023) 328
desires Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 111, 113
dinah Gera, Judith (2014) 310, 377
double dreams and visions, peter and cornelius, apologetic agendas Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 336
double dreams and visions, peter and cornelius, peter-paul parallel Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 336
double dreams and visions, peter and cornelius Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 336
egypt/egyptian Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 90
egypt Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 113
egyptians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
eleazar (son of aaron) Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 146
emotions, bad Cover, Philo of Alexandria: On the Change of Names (2023) 330
epicureans Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
epiphanius Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 59
essenes, martyrdom Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58
essenes Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58
esther, in lxx / additions Gera, Judith (2014) 310
esther, in mt Gera, Judith (2014) 377
etymology, hebrew Cover, Philo of Alexandria: On the Change of Names (2023) 320, 328
exposition of the law Cover, Philo of Alexandria: On the Change of Names (2023) 345
faith Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
feldman, louis h. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58, 59
firstspace Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
five-day moratorium Gera, Judith (2014) 377
forgiveness Levison, The Greek Life of Adam and Eve (2023) 351
fourth philosophy Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58, 59
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
galilee Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 261
gentiles, and intermarriage Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
gentiles Gera, Judith (2014) 377
god, anger of Levison, The Greek Life of Adam and Eve (2023) 351
god, as tested Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 111
god Gera, Judith (2014) 310
gods, foreign Gera, Judith (2014) 310
goodblatt, david Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58, 59
goodman, martin Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14, 59
greek philosophy/thought Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41
grossberg, david m. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
haman Gera, Judith (2014) 377
hebrews/israelites, and mixed marriages Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
help Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
henderson, john b. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
hengel, martin Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58, 59
herem, as a bribe Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
herem, as a voluntary dedication to a priest Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
herem, in the form of a field Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
heresy, jewish origins denied Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
herford, r. travers Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
hermeneutics Keener, First-Second Corinthians (2005) 85
high priest Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 370
hittites Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
holophernes Gera, Judith (2014) 377
honor Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
horeb Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 90
iconography of Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 250
idolatry Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 111, 113
idols) Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 42
implied reader Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
intermarriage, biblical figures Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
irenaeus Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 59
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 111, 113
israel, nation/people Cover, Philo of Alexandria: On the Change of Names (2023) 328, 330, 345
israel, seer of god Cover, Philo of Alexandria: On the Change of Names (2023) 320
israel/israelite Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 90
israel Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114; Levison, The Greek Life of Adam and Eve (2023) 351
jacob Gera, Judith (2014) 310
jael, of judges Gera, Judith (2014) 377
janneus Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 146
jehoash, fiscal reforms of Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
jerusalem Gera, Judith (2014) 310
jethro Cover, Philo of Alexandria: On the Change of Names (2023) 320, 328, 330, 345
jezebel Gera, Judith (2014) 377
joseph Cover, Philo of Alexandria: On the Change of Names (2023) 320, 345; Gera, Judith (2014) 377
josephus Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41
joshua Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
judah, kingdom of, jehoash, fiscal reforms of Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
judah Gera, Judith (2014) 377
judgment Levison, The Greek Life of Adam and Eve (2023) 351
judith, prayers Gera, Judith (2014) 310
katziun Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 261
land, promised (see also canaan) Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 113
language and style, book of judith, infinitive absolute Gera, Judith (2014) 310
language and style, book of judith, septuagint influence Gera, Judith (2014) 310
letters/epistles Allison, 4 Baruch (2018) 292
levi Gera, Judith (2014) 310
levites Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
logos Cover, Philo of Alexandria: On the Change of Names (2023) 330
makîlîm (wise teachers) Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 162
marketplace of the gentiles Allison, 4 Baruch (2018) 292
marriage Allison, 4 Baruch (2018) 292
martyrdom Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58
mason, steve Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58
mercy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
midian(ites) Gera, Judith (2014) 310, 377
midian Cover, Philo of Alexandria: On the Change of Names (2023) 320, 328, 330, 345
midianites Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 139
mimouni, simon claude Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
minim Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
miracle Allison, 4 Baruch (2018) 292
moab/moabites Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
moab Maccoby, Philosophy of the Talmud (2002) 119
moses Cover, Philo of Alexandria: On the Change of Names (2023) 320, 330, 345; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114; Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 42, 43; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 320, 328, 330, 345
obedience Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
onomasticon Cover, Philo of Alexandria: On the Change of Names (2023) 328
origen Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 261
palestine Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 261
paul Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 111, 113
perfection Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
perseverance Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
persia Levison, The Greek Life of Adam and Eve (2023) 351
pharaoh Gera, Judith (2014) 377
pharisees Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14, 58
philistines Maccoby, Philosophy of the Talmud (2002) 119
philo of alexandria Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41
phineas Gera, Judith (2014) 310; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58, 59
phinehas Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 146
plato Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41
poem Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
pollution and defilement Gera, Judith (2014) 310
potiphars wife Gera, Judith (2014) 377
prayers and praying, in post-biblical literature Gera, Judith (2014) 310
prayers and praying Gera, Judith (2014) 310
priest, phinehas as Cover, Philo of Alexandria: On the Change of Names (2023) 320
priest Cover, Philo of Alexandria: On the Change of Names (2023) 320, 328, 330; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 370
priests, in judea, as an empowered class Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
priests, in judea, as recipients of gifts and prebendary entitlements Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
priests Gera, Judith (2014) 310
prostitutes Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 139
psychoanalysis Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
purity Gera, Judith (2014) 310; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
purpose-built communal structures Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 250
rabbi judah the prince Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 261
rape Gera, Judith (2014) 310
rhetoric Cover, Philo of Alexandria: On the Change of Names (2023) 320
ruth Gera, Judith (2014) 377
sacred Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
sacred land, in judea, of priests Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77
sacrifice Levison, The Greek Life of Adam and Eve (2023) 351
sadducees Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14, 58
samson Gera, Judith (2014) 377; Maccoby, Philosophy of the Talmud (2002) 119
satan Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 162
schremer, adiel Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 14
scribe Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
se Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
sennacherib Gera, Judith (2014) 310
septimius severus Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 261
septuagint lxx Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 250
servants, biblical Gera, Judith (2014) 377
sexual encounters Gera, Judith (2014) 310, 377
sexuality Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
shame Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
sheba, son of bichri, sheba, queen of Gera, Judith (2014) 377
shechem, city and people Gera, Judith (2014) 310
sicarii, and zealots Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 8
sicarii, origins Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 8
sicarii Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58, 59
simeon, and levi Gera, Judith (2014) 310
simeon, attacks shechem Gera, Judith (2014) 310
simon, son of gamaliel Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58
sin/sins/sinful/sinners Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 90
sinai, mount Levison, The Greek Life of Adam and Eve (2023) 351
sisera, of judges Gera, Judith (2014) 377
slaves, and servants Gera, Judith (2014) 377
smith, morton Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 58
socrates Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41
solidarity Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
solomon Gera, Judith (2014) 377; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 114
son of hamor, women of Gera, Judith (2014) 310
son of hamor Gera, Judith (2014) 310, 377
soul, ascent of Cover, Philo of Alexandria: On the Change of Names (2023) 328
soul, fall of Cover, Philo of Alexandria: On the Change of Names (2023) 328
soul, rational and irrational Cover, Philo of Alexandria: On the Change of Names (2023) 330
soul Cover, Philo of Alexandria: On the Change of Names (2023) 345
source Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
space Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
spirit Levison, The Greek Life of Adam and Eve (2023) 351
suffering Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
synagogues Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 250
tamar, judahs daughter in law Gera, Judith (2014) 377
taxo Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 162
teacher, gender of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41
teacher, διδάσκαλος Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 41
temple Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
temptation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 34
testament of moses Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 162
testamentary literature, testament of moses Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 162
testamentary literature Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 162
time Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
tombs of desire Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 113
transgression, adam, of Levison, The Greek Life of Adam and Eve (2023) 351
universal Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
values Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
virtue Cover, Philo of Alexandria: On the Change of Names (2023) 320, 328; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 113
war, attitudes towards Gera, Judith (2014) 310
wilderness passim, place Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 113
wine and drunkenness, drinking parties Gera, Judith (2014) 377
woman wisdom Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 193
women, rabbinic attitude towards Maccoby, Philosophy of the Talmud (2002) 119
zambrias Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 172
zeal and zealots Gera, Judith (2014) 310
zealots Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 59
zimri Gera, Judith (2014) 310, 377; Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 146