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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 104


nanWho causeth the grass to spring up for the cattle, And herb for the service of man; To bring forth bread out of the earth,,Thou givest it unto them, they gather it; Thou openest Thy hand, they are satisfied with good.,The high mountains are for the wild goats; The rocks are a refuge for the conies.,Who looketh on the earth, and it trembleth; He toucheth the mountains, and they smoke.,Thou didst set a bound which they should not pass over, That they might not return to cover the earth.,Wherein the birds make their nests; As for the stork, the fir-trees are her house.,The sun ariseth, they slink away, And couch in their dens.,I will sing unto the LORD as long as I live; I will sing praise to my God while I have any being.,Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great.,Who makest winds Thy messengers, the flaming fire Thy ministers.,There go the ships; There is leviathan, whom Thou hast formed to sport therein.,Thou didst cover it with the deep as with a vesture; the waters stood above the mountains.,Who waterest the mountains from Thine upper chambers; The earth is full of the fruit of Thy works.,They give drink to every beast of the field, The wild asses quench their thirst. .,Let sinners cease out of the earth, and let the wicked be no more. Bless the LORD, O my soul. Hallelujah.,Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy chariot, who walkest upon the wings of the wind;,Who appointedst the moon for seasons; The sun knoweth his going down.,Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty.,The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;,Who sendest forth springs into the valleys; They run between the mountains;,Thou makest darkness, and it is night, Wherein all the beasts of the forest do creep forth.,The young lions roar after their prey, And seek their food from God.,May the glory of the LORD endure for ever; let the LORD rejoice in His works!,The trees of the LORD have their fill, The cedars of Lebanon, which He hath planted;,Who didst establish the earth upon its foundations, that it should not be moved for ever and ever;,All of them wait for Thee, That Thou mayest give them their food in due season.,Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;,How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures.,Beside them dwell the fowl of the heaven, From among the branches they sing.,Let my musing be sweet unto Him; as for me, I will rejoice in the LORD.,Thou hidest Thy face, they vanish; Thou withdrawest their breath, they perish, And return to their dust.,At Thy rebuke they fled, at the voice of Thy thunder they hasted away—,And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart.,Man goeth forth unto his work And to his labour until the evening.,Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth.


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

38 results
1. Hebrew Bible, Deuteronomy, 33, 32 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Genesis, 1, 1.1, 1.1-2.4, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.20, 1.21, 2.17, 2.19, 2.20, 3.6, 3.8, 3.10, 3.19, 13.14, 13.15, 13.16, 15.1, 15.2, 15.5, 15.6, 15.13, 15.15, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 26, 27.20, 27.22, 27.25, 27.27, 27.28, 27.29, 27.33, 27.34, 27.35, 27.40, 27.41, 31.3, 31.12, 31.13 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Job, 3.25, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 7.12, 8.13, 8.14, 9.5, 9.6, 9.7, 9.8, 9.9, 26.11, 26.12, 26.13, 26.14, 36, 37, 38, 38.1, 38.2, 38.3, 38.7, 39, 40, 40.8, 40.9, 40.19, 40.25-41.26, 41, 41.3, 41.4, 41.5, 41.7, 41.8, 41.11, 42.5, 42.6, 42.10 (9th cent. BCE - 3rd cent. BCE)

26.11. עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ וְיִתְמְהוּ מִגַּעֲרָתוֹ׃ 26.11. The pillars of heaven tremble And are astonished at His rebuke."
4. Hebrew Bible, Jonah, 2.1, 2.6, 2.8, 2.10 (9th cent. BCE - 3rd cent. BCE)

2.1. וַיְמַן יְהוָה דָּג גָּדוֹל לִבְלֹעַ אֶת־יוֹנָה וַיְהִי יוֹנָה בִּמְעֵי הַדָּג שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת׃ 2.1. וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה־לָּךְ אֲשֶׁר נָדַרְתִּי אֲשַׁלֵּמָה יְשׁוּעָתָה לַיהוָה׃ 2.6. אֲפָפוּנִי מַיִם עַד־נֶפֶשׁ תְּהוֹם יְסֹבְבֵנִי סוּף חָבוּשׁ לְרֹאשִׁי׃ 2.8. בְּהִתְעַטֵּף עָלַי נַפְשִׁי אֶת־יְהוָה זָכָרְתִּי וַתָּבוֹא אֵלֶיךָ תְּפִלָּתִי אֶל־הֵיכַל קָדְשֶׁךָ׃ 2.1. And the LORD prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights." 2.6. The waters compassed me about, even to the soul; The deep was round about me; The weeds were wrapped about my head." 2.8. When my soul fainted within me, I remembered the LORD; And my prayer came in unto Thee, Into Thy holy temple." 2.10. But I will sacrifice unto Thee With the voice of thanksgiving; That which I have vowed I will pay. Salvation is of the LORD."
5. Hebrew Bible, Proverbs, 1.7, 3.17-3.18, 4.7, 8.22-8.31, 9.1-9.6, 15.8, 16.19, 19.17, 21.3 (9th cent. BCE - 3rd cent. BCE)

1.7. יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃ 3.17. דְּרָכֶיהָ דַרְכֵי־נֹעַם וְכָל־נְתִיבוֹתֶיהָ שָׁלוֹם׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 4.7. רֵאשִׁית חָכְמָה קְנֵה חָכְמָה וּבְכָל־קִנְיָנְךָ קְנֵה בִינָה׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 15.8. זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃ 16.19. טוֹב שְׁפַל־רוּחַ אֶת־עניים [עֲנָוִים] מֵחַלֵּק שָׁלָל אֶת־גֵּאִים׃ 19.17. מַלְוֵה יְהוָה חוֹנֵן דָּל וּגְמֻלוֹ יְשַׁלֶּם־לוֹ׃ 21.3. אֵין חָכְמָה וְאֵין תְּבוּנָה וְאֵין עֵצָה לְנֶגֶד יְהוָה׃ 21.3. עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַיהוָה מִזָּבַח׃ 1.7. The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline." 3.17. Her ways are ways of pleasantness, And all her paths are peace." 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." 4.7. The beginning of wisdom is: Get wisdom; Yea, with all thy getting get understanding." 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 8.31. Playing in His habitable earth, And my delights are with the sons of men." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding." 15.8. The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight." 16.19. Better it is to be of a lowly spirit with the humble, Than to divide the spoil with the proud." 19.17. He that is gracious unto the poor lendeth unto the LORD; And his good deed will He repay unto him." 21.3. To do righteousness and justice Is more acceptable to the LORD than sacrifice."
6. Hebrew Bible, Psalms, 1.1-1.4, 44.4, 60.7, 60.9-60.10, 60.12, 74.12-74.17, 77.21, 90.3, 90.12-90.13, 92.6, 92.13-92.16, 93.1, 96.12, 99.6, 102.24-102.27, 103.7, 104.1-104.9, 104.13-104.18, 104.20-104.21, 104.24-104.26, 104.28-104.31, 105.26, 108.7-108.10, 144.1-144.3, 144.5, 144.10, 146.10, 147.2, 148.8 (9th cent. BCE - 3rd cent. BCE)

1.1. אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ 1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 1.3. וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃ 1.4. לֹא־כֵן הָרְשָׁעִים כִּי אִם־כַּמֹּץ אֲ‍שֶׁר־תִּדְּפֶנּוּ רוּחַ׃ 44.4. כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם׃ 60.7. לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ ועננו [וַעֲנֵנִי׃] 60.9. לִי גִלְעָד וְלִי מְנַשֶּׁה וְאֶפְרַיִם מָעוֹז רֹאשִׁי יְהוּדָה מְחֹקְקִי׃ 60.12. הֲלֹא־אַתָּה אֱלֹהִים זְנַחְתָּנוּ וְלֹא־תֵצֵא אֱלֹהִים בְּצִבְאוֹתֵינוּ׃ 74.12. וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃ 74.13. אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 74.14. אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃ 74.15. אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃ 74.16. לְךָ יוֹם אַף־לְךָ לָיְלָה אַתָּה הֲכִינוֹתָ מָאוֹר וָשָׁמֶשׁ׃ 74.17. אַתָּה הִצַּבְתָּ כָּל־גְּבוּלוֹת אָרֶץ קַיִץ וָחֹרֶף אַתָּה יְצַרְתָּם׃ 77.21. נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד־מֹשֶׁה וְאַהֲרֹן׃ 90.3. תָּשֵׁב אֱנוֹשׁ עַד־דַּכָּא וַתֹּאמֶר שׁוּבוּ בְנֵי־אָדָם׃ 90.12. לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה׃ 90.13. שׁוּבָה יְהוָה עַד־מָתָי וְהִנָּחֵם עַל־עֲבָדֶיךָ׃ 92.6. מַה־גָּדְלוּ מַעֲשֶׂיךָ יְהוָה מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ׃ 92.13. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה׃ 92.14. שְׁתוּלִים בְּבֵית יְהוָה בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ׃ 92.15. עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ׃ 92.16. לְהַגִּיד כִּי־יָשָׁר יְהוָה צוּרִי וְלֹא־עלתה [עַוְלָתָה] בּוֹ׃ 93.1. יְהוָה מָלָךְ גֵּאוּת לָבֵשׁ לָבֵשׁ יְהוָה עֹז הִתְאַזָּר אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט׃ 96.12. יַעֲלֹז שָׂדַי וְכָל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר׃ 99.6. מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ קֹרִאים אֶל־יְהוָה וְהוּא יַעֲנֵם׃ 102.24. עִנָּה בַדֶּרֶךְ כחו [כֹּחִי] קִצַּר יָמָי׃ 102.25. אֹמַר אֵלִי אַל־תַּעֲלֵנִי בַּחֲצִי יָמָי בְּדוֹר דּוֹרִים שְׁנוֹתֶיךָ׃ 102.26. לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃ 102.27. הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ׃ 103.7. יוֹדִיעַ דְּרָכָיו לְמֹשֶׁה לִבְנֵי יִשְׂרָאֵל עֲלִילוֹתָיו׃ 104.1. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃ 104.1. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 104.2. תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃ 104.2. עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃ 104.3. הַמְקָרֶה בַמַּיִם עֲ‍לִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ׃ 104.3. תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 104.5. יָסַד־אֶרֶץ עַל־מְכוֹנֶיהָ בַּל־תִּמּוֹט עוֹלָם וָעֶד׃ 104.6. תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃ 104.7. מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 104.8. יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃ 104.9. גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃ 104.13. מַשְׁקֶה הָרִים מֵעֲלִיּוֹתָיו מִפְּרִי מַעֲשֶׂיךָ תִּשְׂבַּע הָאָרֶץ׃ 104.14. מַצְמִיחַ חָצִיר לַבְּהֵמָה וְעֵשֶׂב לַעֲבֹדַת הָאָדָם לְהוֹצִיא לֶחֶם מִן־הָאָרֶץ׃ 104.15. וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃ 104.16. יִשְׂבְּעוּ עֲצֵי יְהוָה אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע׃ 104.17. אֲשֶׁר־שָׁם צִפֳּרִים יְקַנֵּנוּ חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ׃ 104.18. הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃ 104.21. הַכְּפִירִים שֹׁאֲגִים לַטָּרֶף וּלְבַקֵּשׁ מֵאֵל אָכְלָם׃ 104.24. מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃ 104.25. זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם־רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת׃ 104.26. שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃ 104.28. תִּתֵּן לָהֶם יִלְקֹטוּן תִּפְתַּח יָדְךָ יִשְׂבְּעוּן טוֹב׃ 104.29. תַּסְתִּיר פָּנֶיךָ יִבָּהֵלוּן תֹּסֵף רוּחָם יִגְוָעוּן וְאֶל־עֲפָרָם יְשׁוּבוּן׃ 104.31. יְהִי כְבוֹד יְהוָה לְעוֹלָם יִשְׂמַח יְהוָה בְּמַעֲשָׂיו׃ 105.26. שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר־בּוֹ׃ 108.7. לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי׃ 108.9. לִי גִלְעָד לִי מְנַשֶּׁה וְאֶפְרַיִם מָעוֹז רֹאשִׁי יְהוּדָה מְחֹקְקִי׃ 144.2. חַסְדִּי וּמְצוּדָתִי מִשְׂגַּבִּי וּמְפַלְטִי לִי מָגִנִּי וּבוֹ חָסִיתִי הָרוֹדֵד עַמִּי תַחְתָּי׃ 144.3. יְהוָה מָה־אָדָם וַתֵּדָעֵהוּ בֶּן־אֱנוֹשׁ וַתְּחַשְּׁבֵהוּ׃ 147.2. לֹא עָשָׂה כֵן לְכָל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּ־יָהּ׃ 147.2. בּוֹנֵה יְרוּשָׁלִַם יְהוָה נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃ 148.8. אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר רוּחַ סְעָרָה עֹשָׂה דְבָרוֹ׃ 1.1. HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful." 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper." 1.4. Not so the wicked; but they are like the chaff which the wind driveth away." 44.4. For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countece, because Thou wast favourable unto them." 60.7. That Thy beloved may be delivered, Save with Thy right hand, and answer me." 60.9. Gilead is mine, and Manasseh is mine; Ephraim also is the defence of my head; Judah is my sceptre." 60.10. Moab is my washpot; Upon Edom do I cast my shoe; Philistia, cry aloud because of me!" 60.12. Hast not Thou, O God, cast us off? And Thou goest not forth, O God, with our hosts." 74.12. Yet God is my King of old, Working salvation in the midst of the earth." 74.13. Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters." 74.14. Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness." 74.15. Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers." 74.16. Thine is the day, Thine also the night; Thou hast established luminary and sun." 74.17. Thou hast set all the borders of the earth; Thou hast made summer and winter." 77.21. Thou didst lead Thy people like a flock, By the hand of Moses and Aaron." 90.3. Thou turnest man to contrition; And sayest: 'Return, ye children of men.'" 90.12. So teach us to number our days, That we may get us a heart of wisdom." 90.13. Return, O LORD; how long? And let it repent Thee concerning Thy servants." 92.6. How great are Thy works, O LORD! Thy thoughts are very deep." 92.13. The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon." 92.14. Planted in the house of the LORD, They shall flourish in the courts of our God." 92.15. They shall still bring forth fruit in old age; They shall be full of sap and richness;" 92.16. To declare that the LORD is upright, My Rock, in whom there is no unrighteousness." 93.1. The LORD reigneth; He is clothed in majesty; The LORD is clothed, He hath girded Himself with strength; Yea, the world is established, that it cannot be moved." 96.12. Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy;" 99.6. Moses and Aaron among His priests, And Samuel among them that call upon His name, Did call upon the LORD, and He answered them." 102.24. He weakened my strength in the way; He shortened my days." 102.25. I say: 'O my God, take me not away in the midst of my days, Thou whose years endure throughout all generations." 102.26. of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands." 102.27. They shall perish, but Thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt Thou change them, and they shall pass away;" 103.7. He made known His ways unto Moses, His doings unto the children of Israel." 104.1. Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty." 104.2. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;" 104.3. Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy chariot, who walkest upon the wings of the wind;" 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers." 104.5. Who didst establish the earth upon its foundations, that it should not be moved for ever and ever;" 104.6. Thou didst cover it with the deep as with a vesture; the waters stood above the mountains." 104.7. At Thy rebuke they fled, at the voice of Thy thunder they hasted away—" 104.8. The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;" 104.9. Thou didst set a bound which they should not pass over, That they might not return to cover the earth." 104.13. Who waterest the mountains from Thine upper chambers; The earth is full of the fruit of Thy works." 104.14. Who causeth the grass to spring up for the cattle, And herb for the service of man; To bring forth bread out of the earth," 104.15. And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart." 104.16. The trees of the LORD have their fill, The cedars of Lebanon, which He hath planted;" 104.17. Wherein the birds make their nests; As for the stork, the fir-trees are her house." 104.18. The high mountains are for the wild goats; The rocks are a refuge for the conies." 104.20. Thou makest darkness, and it is night, Wherein all the beasts of the forest do creep forth." 104.21. The young lions roar after their prey, And seek their food from God." 104.24. How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures." 104.25. Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great." 104.26. There go the ships; There is leviathan, whom Thou hast formed to sport therein." 104.28. Thou givest it unto them, they gather it; Thou openest Thy hand, they are satisfied with good." 104.29. Thou hidest Thy face, they vanish; Thou withdrawest their breath, they perish, And return to their dust." 104.30. Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth." 104.31. May the glory of the LORD endure for ever; let the LORD rejoice in His works!" 105.26. He sent Moses His servant, And Aaron whom He had chosen." 108.7. That Thy beloved may be delivered, Save with Thy right hand, and answer me." 108.9. Gilead is mine, Manasseh is mine; Ephraim also is the defence of my head; Judah is my sceptre." 108.10. Moab is my washpot; Upon Edom do I cast my shoe; Over Philistia do I cry aloud." 144.2. My lovingkindness, and my fortress, My high tower, and my deliverer; My shield, and He in whom I take refuge; Who subdueth my people under me." 144.3. LORD, what is man, that Thou takest knowledge of him? Or the son of man, that Thou makest account of him?" 144.10. Who givest salvation unto kings, Who rescuest David Thy servant from the hurtful sword." 146.10. The LORD will reign for ever, Thy God, O Zion, unto all generations. Hallelujah." 147.2. The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel;" 148.8. Fire and hail, snow and vapour, Stormy wind, fulfilling His word;"
7. Hebrew Bible, 1 Samuel, 2.1-2.10 (8th cent. BCE - 5th cent. BCE)

2.1. יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃ 2.2. אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃ 2.2. וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃ 2.3. לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃ 2.3. אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃ 2.4. קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃ 2.5. שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃ 2.6. יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃ 2.7. יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃ 2.8. מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃ 2.9. רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃ 2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation." 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God." 2.3. Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed." 2.4. The bows of the mighty men are broken, and they that stumbled are girded with strength." 2.5. They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched." 2.6. The Lord kills, and gives life: he brings down to the grave, and brings up." 2.7. The Lord makes poor, and makes rich: he brings low, and raises up." 2.8. He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them." 2.9. He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails." 2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed."
8. Hebrew Bible, 2 Samuel, 23.1-23.2, 23.5 (8th cent. BCE - 5th cent. BCE)

23.1. וְאֵלֶּה דִּבְרֵי דָוִד הָאַחֲרֹנִים נְאֻם דָּוִד בֶּן־יִשַׁי וּנְאֻם הַגֶּבֶר הֻקַם עָל מְשִׁיחַ אֱלֹהֵי יַעֲקֹב וּנְעִים זְמִרוֹת יִשְׂרָאֵל׃ 23.1. הוּא קָם וַיַּךְ בַּפְּלִשְׁתִּים עַד כִּי־יָגְעָה יָדוֹ וַתִּדְבַּק יָדוֹ אֶל־הַחֶרֶב וַיַּעַשׂ יְהוָה תְּשׁוּעָה גְדוֹלָה בַּיּוֹם הַהוּא וְהָעָם יָשֻׁבוּ אַחֲרָיו אַךְ־לְפַשֵּׁט׃ 23.2. וּבְנָיָהוּ בֶן־יְהוֹיָדָע בֶּן־אִישׁ־חי [חַיִל] רַב־פְּעָלִים מִקַּבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִאֵל מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת־האריה [הָאֲרִי] בְּתוֹךְ הַבֹּאר בְּיוֹם הַשָּׁלֶג׃ 23.2. רוּחַ יְהוָה דִּבֶּר־בִּי וּמִלָּתוֹ עַל־לְשׁוֹנִי׃ 23.5. כִּי־לֹא־כֵן בֵּיתִי עִם־אֵל כִּי בְרִית עוֹלָם שָׂם לִי עֲרוּכָה בַכֹּל וּשְׁמֻרָה כִּי־כָל־יִשְׁעִי וְכָל־חֵפֶץ כִּי־לֹא יַצְמִיחַ׃ 23.1. Now these are the last words of David. David the son of Yishay said, and the man who was raised up on high, the anointed of the God of Ya῾aqov, and the sweet singer of Yisra᾽el, said," 23.2. The spirit of the Lord spoke by me, and his word is on my tongue." 23.5. but is not my house firm with God? for he has made with me an everlasting covet, ordered in all things and sure; for will he not make all my salvation, and all my desire, to prosper?"
9. Hebrew Bible, Isaiah, 27.1, 38.12, 38.19, 41.4, 41.7-41.8, 41.10, 41.14, 42.5-42.6, 42.8-42.9, 42.12-42.13, 45.11-45.13, 49.6-49.7, 59.17, 61.10, 63.1-63.2 (8th cent. BCE - 5th cent. BCE)

27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 38.19. חַי חַי הוּא יוֹדֶךָ כָּמוֹנִי הַיּוֹם אָב לְבָנִים יוֹדִיעַ אֶל־אֲמִתֶּךָ׃ 41.4. מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃ 41.7. וַיְחַזֵּק חָרָשׁ אֶת־צֹרֵף מַחֲלִיק פַּטִּישׁ אֶת־הוֹלֶם פָּעַם אֹמֵר לַדֶּבֶק טוֹב הוּא וַיְחַזְּקֵהוּ בְמַסְמְרִים לֹא יִמּוֹט׃ 41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 41.14. אַל־תִּירְאִי תּוֹלַעַת יַעֲקֹב מְתֵי יִשְׂרָאֵל אֲנִי עֲזַרְתִּיךְ נְאֻם־יְהוָה וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל׃ 42.5. כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃ 42.6. אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃ 42.8. אֲנִי יְהוָה הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא־אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים׃ 42.9. הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃ 42.12. יָשִׂימוּ לַיהוָה כָּבוֹד וּתְהִלָּתוֹ בָּאִיִּים יַגִּידוּ׃ 42.13. יְהוָה כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה יָרִיעַ אַף־יַצְרִיחַ עַל־אֹיְבָיו יִתְגַּבָּר׃ 45.11. כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ 45.12. אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל־צְבָאָם צִוֵּיתִי׃ 45.13. אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל־דְּרָכָיו אֲיַשֵּׁר הוּא־יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהוָה צְבָאוֹת׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃ 59.17. וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃ 63.1. וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃ 63.1. מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃ 63.2. מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת׃ 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea." 38.19. The living, the living, he shall praise Thee, As I do this day; The father to the children shall make known Thy truth." 41.4. Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same." 41.7. So the carpenter encouraged the goldsmith, And he that smootheth with the hammer him that smiteth the anvil, Saying of the soldering: ‘It is good’; And he fastened it with nails, that it should not be moved." 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;" 41.10. Fear thou not, for I am with thee, Be not dismayed, for I am thy God; I strengthen thee, yea, I help thee; Yea, I uphold thee with My victorious right hand." 41.14. Fear not, thou worm Jacob, And ye men of Israel; I help thee, saith the LORD, And thy Redeemer, the Holy One of Israel." 42.5. Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:" 42.6. I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;" 42.8. I am the LORD, that is My name; And My glory will I not give to another, Neither My praise to graven images." 42.9. Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them." 42.12. Let them give glory unto the LORD, And declare His praise in the islands." 42.13. The LORD will go forth as a mighty man, He will stir up jealousy like a man of war; He will cry, yea, He will shout aloud, He will prove Himself mighty against His enemies." 45.11. Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me." 45.12. I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded." 45.13. I have roused him up in victory, And I make level all his ways; He shall build My city, And he shall let Mine exiles go free, Not for price nor reward, Saith the LORD of hosts." 49.6. Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’" 49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee." 59.17. And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak." 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." 63.1. ’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—" 63.2. ’Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?’—"
10. Hebrew Bible, Jeremiah, 10.12 (8th cent. BCE - 5th cent. BCE)

10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 10.12. 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 understanding;"
11. Hebrew Bible, Judges, 5 (8th cent. BCE - 5th cent. BCE)

12. Hebrew Bible, Ezekiel, 1.7, 1.23, 43.2 (6th cent. BCE - 5th cent. BCE)

1.7. וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל וְנֹצְצִים כְּעֵין נְחֹשֶׁת קָלָל׃ 1.23. וְתַחַת הָרָקִיעַ כַּנְפֵיהֶם יְשָׁרוֹת אִשָּׁה אֶל־אֲחוֹתָהּ לְאִישׁ שְׁתַּיִם מְכַסּוֹת לָהֵנָּה וּלְאִישׁ שְׁתַּיִם מְכַסּוֹת לָהֵנָּה אֵת גְּוִיֹּתֵיהֶם׃ 43.2. וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃ 43.2. וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל־אַרְבַּע קַרְנֹתָיו וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה וְאֶל־הַגְּבוּל סָבִיב וְחִטֵּאתָ אוֹתוֹ וְכִפַּרְתָּהוּ׃ 1.7. And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot; and they sparkled like the colour of burnished brass." 1.23. And under the firmament were their wings conformable the one to the other; this one of them had two which covered, and that one of them had two which covered, their bodies." 43.2. and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory."
13. Hebrew Bible, 1 Chronicles, 16.8-16.36 (5th cent. BCE - 3rd cent. BCE)

16.8. הוֹדוּ לַיהוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו׃ 16.9. שִׁירוּ לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאֹתָיו׃ 16.11. דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃ 16.12. זִכְרוּ נִפְלְאֹתָיו אֲשֶׁר עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיהוּ׃ 16.13. זֶרַע יִשְׂרָאֵל עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 16.14. הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃ 16.15. זִכְרוּ לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃ 16.16. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק׃ 16.17. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 16.18. לֵאמֹר לְךָ אֶתֵּן אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃ 16.19. בִּהְיוֹתְכֶם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃ 16.21. לֹא־הִנִּיחַ לְאִישׁ לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים׃ 16.22. אַל־תִּגְּעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל־תָּרֵעוּ׃ 16.23. שִׁירוּ לַיהוָה כָּל־הָאָרֶץ בַּשְּׂרוּ מִיּוֹם־אֶל־יוֹם יְשׁוּעָתוֹ׃ 16.24. סַפְּרוּ בַגּוֹיִם אֶת־כְּבוֹדוֹ בְּכָל־הָעַמִּים נִפְלְאֹתָיו׃ 16.25. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 16.26. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 16.27. הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ׃ 16.28. הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 16.29. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ שְׂאוּ מִנְחָה וּבֹאוּ לְפָנָיו הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃ 16.31. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃ 16.32. יִרְעַם הַיָּם וּמְלוֹאוֹ יַעֲלֹץ הַשָּׂדֶה וְכָל־אֲשֶׁר־בּוֹ׃ 16.33. אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְהוָה כִּי־בָא לִשְׁפּוֹט אֶת־הָאָרֶץ׃ 16.34. הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 16.35. וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ׃ 16.36. בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל־הָעָם אָמֵן וְהַלֵּל לַיהוָה׃ 16.8. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples." 16.9. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works." 16.10. Glory ye in His holy name; Let the heart of them rejoice that seek the LORD." 16.11. Seek ye the LORD and His strength; Seek His face continually." 16.12. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;" 16.13. O ye seed of Israel His servant, Ye children of Jacob, His chosen ones." 16.14. He is the LORD our God; His judgments are in all the earth." 16.15. Remember His covet for ever, The word which He commanded to a thousand generations;" 16.16. [The covet] which He made with Abraham, And His oath unto Isaac;" 16.17. And He established it unto Jacob for a statute, To Israel for an everlasting covet;" 16.18. Saying: ‘Unto thee will I give the land of Canaan, The lot of your inheritance.’" 16.19. When ye were but a few men in number, Yea, very few, and sojourners in it," 16.20. And when they went about from nation to nation, And from one kingdom to another people," 16.21. He suffered no man to do them wrong, Yea, for their sake He reproved kings:" 16.22. ’Touch not Mine anointed ones, And do My prophets no harm.’" 16.23. Sing unto the LORD, all the earth; Proclaim His salvation from day to day." 16.24. Declare His glory among the nations, His marvellous works among all the peoples." 16.25. For great is the LORD, and highly to be praised; He also is to be feared above all gods." 16.26. For all the gods of the peoples are things of nought; But the LORD made the heavens." 16.27. Honour and majesty are before Him; Strength and gladness are in His place." 16.28. Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength." 16.29. Ascribe unto the LORD the glory due unto His name; Bring an offering, and come before Him; Worship the LORD in the beauty of holiness." 16.30. Tremble before Him, all the earth; The world also is established that it cannot be moved." 16.31. Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’" 16.32. Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein;" 16.33. Then shall the trees of the wood sing for joy, Before the LORD, for He is come to judge the earth." 16.34. O give thanks unto the LORD; for He is good; For His mercy endureth for ever." 16.35. And say ye: ‘Save us, O God of our salvation, And gather us together and deliver us from the nations, That we may give thanks unto Thy holy name, That we may triumph in Thy praise.’" 16.36. Blessed be the LORD, the God of Israel, From everlasting even to everlasting. And all the people said: ‘Amen, ‘and praised the LORD."
14. Anon., 1 Enoch, 14.8-14.19 (3rd cent. BCE - 2nd cent. BCE)

14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 14.9. the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright 14.11. of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 14.12. fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and it 14.13. portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 14.14. were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked 14.15. and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 14.16. than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 14.17. you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look 14. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither,,Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.
15. Anon., Jubilees, 2.2-2.7 (2nd cent. BCE - 2nd cent. BCE)

2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.4. --the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds 2.5. and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer 2.6. and of all the spirits of His creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath prepared in the knowledge of His heart. 2.7. And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day.
16. Dead Sea Scrolls, 11Qpsa, 16 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Songs of The Sabbath Sacrificef, 0 (2nd cent. BCE - 1st cent. CE)

18. Hebrew Bible, Daniel, 2.22, 7.9 (2nd cent. BCE - 2nd cent. BCE)

2.22. הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא ונהירא [וּנְהוֹרָא] עִמֵּהּ שְׁרֵא׃ 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 2.22. He revealeth the deep and secret things; He knoweth what is in the darkness, And the light dwelleth with Him." 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire."
19. Septuagint, Ecclesiasticus (Siracides), 42.15-43.33, 43.12, 43.13, 43.14, 43.15, 43.16, 43.17, 43.18, 43.19 (2nd cent. BCE - 2nd cent. BCE)

20. Septuagint, Wisdom of Solomon, 7.25-7.26 (2nd cent. BCE - 1st cent. BCE)

7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness.
21. Philo of Alexandria, On The Life of Abraham, 118, 112 (1st cent. BCE - 1st cent. CE)

112. therefore the scriptures record that Abraham's wife, when she first heard what they were saying, laughed; and when they said afterwards, "Is anything impossible to God?" they were so ashamed that they denied that they had laughed; for Abraham knew that everything was possible to God, having almost learnt this doctrine as one may say from his cradle;
22. Philo of Alexandria, On The Creation of The World, 146 (1st cent. BCE - 1st cent. CE)

146. Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image.
23. Philo of Alexandria, On The Contemplative Life, 80 (1st cent. BCE - 1st cent. CE)

80. and then some one rising up sings a hymn which has been made in honour of God, either such as he has composed himself, or some ancient one of some old poet, for they have left behind them many poems and songs in trimetre iambics, and in psalms of thanksgiving and in hymns, and songs at the time of libation, and at the altar, and in regular order, and in choruses, admirably measured out in various and well diversified strophes. And after him then others also arise in their ranks, in becoming order, while every one else listens in decent silence, except when it is proper for them to take up the burden of the song, and to join in at the end; for then they all, both men and women, join in the hymn.
24. Anon., Testament of Abraham, 1.1, 1.5 (1st cent. CE - 2nd cent. CE)

25. Anon., The Life of Adam And Eve, 22.3 (1st cent. CE - 5th cent. CE)

26. New Testament, 2 Peter, 1.3 (1st cent. CE - 1st cent. CE)

1.3. seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;
27. New Testament, 2 Corinthians, 4 (1st cent. CE - 1st cent. CE)

28. New Testament, Apocalypse, 4, 12 (1st cent. CE - 1st cent. CE)

29. New Testament, Ephesians, 1.3 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ;
30. New Testament, Hebrews, 1.2-1.3, 1.7, 1.10-1.12, 2.1, 3.7-3.8, 4.2, 4.12-4.13, 6.1, 11.3, 12.18, 12.22-12.23, 12.28-12.29 (1st cent. CE - 1st cent. CE)

1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire. 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail. 2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 3.7. Therefore, even as the Holy Spirit says, "Today if you will hear his voice 3.8. Don't harden your hearts, as in the provocation, Like as in the day of the trial in the wilderness 4.2. For indeed we have had good news preached to us, even as they also did, but the word they heard didn't profit them, because it wasn't mixed with faith by those who heard. 4.12. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. 4.13. There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him with whom we have to do. 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God 11.3. By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible. 12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe 12.29. for our God is a consuming fire.
31. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
32. New Testament, Luke, 1.68 (1st cent. CE - 1st cent. CE)

1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people;
33. Anon., Genesis Rabba, 1.4, 1.6, 2.4 (2nd cent. CE - 5th cent. CE)

1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.6. רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה. 2.4. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר (ירמיה ד, כט): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי (אסתר ו, יד): וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר (איכה ב, יט): שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם. 1.4. \"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"" 1.6. Rabbi Yehudah Bar Simon opened with (Daniel 2:22): \"He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him.\" \"He reveals the deep\"--this is Hell, as it says (Proverbs 9:18): \"He does not know there are spirits there,\" and it says (Isaiah 30:33): \"deep and large\". \"And secret\"--this is Paradise, as it says (Isaiah 4:6): \"for a cover and refuge from storm and rain,\" and it says (Psalms 31:21): \"You hide them in the cover of Your presence.\" Alternatively, \"he reveals the deep and secret\"--these are the acts of the wicked, as it says (Isaiah 29:15): \"Woe to the ones who seek deep from God to make their counsel secret.\" \"And secret\"--these are the acts of the wicked, as the verse states. \"He knows what is in the dark\"--these are the acts of the wicked, as it says in Isaiah: \"Their acts are in the dark.\" \"The light dwells with Him\"--these are the acts of the righteous, as it is written (Proverbs 4:18): \"The path of the righteous is like the light at dawn,\" and it says (Psalms 97:11): \"Light is sown for the righteous.\" Rabbi Abba Srungia said: \"The light dwells with Him\"--this is the Messiah, as it says (Isaiah 60:1): \"Arise, shine, for your light has come.\" Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, \"he revealed the dark and secret\". \"In the beginning God created the heavens,\" but it is not explained. Where is it explained? Here (Isaiah 40:22): \"He stretches out the heavens like a curtain.\" \"And the land,\" but it is not explained. Where is it explained? Here (Job 37:6): \"For He says to the snow: 'Fall on the earth.'\" and (Job 38:38) \"When the dust runs into a mass, and the clods cleave together.\" \"And God said: 'Let there be light,'\" and it is not explained. Where is it explained? (Psalms 104:2) \"You cover Yourself with light like a garment.\""
34. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)

35. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)

54a. ואיש תבונה ידלנה מים עמוקים עצה בלב איש זה עולא ואיש תבונה ידלנה זה רבה בר בר חנה ואינהו כמאן סברוה כי הא דאמר ר' בנימן בר יפת אמר רבי יוחנן מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים וכן עמא דבר,מיתיבי אין מברכין על האור אלא במוצאי שבת הואיל ותחילת ברייתו הוא וכיון שרואה מברך מיד רבי יהודה אומר סודרן על הכוס ואמר רבי יוחנן הלכה כרבי יהודה,לא קשיא כאן באור ששבת כאן באור היוצא מן העצים ומן האבנים,תני חדא אור היוצא מן העצים ומן האבנים מברכין עליו ותני חדא אין מברכין עליו לא קשיא כאן במוצאי שבת כאן במוצאי יום הכפורים,רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו,ואור במוצאי שבת איברי והא תניא עשרה דברים נבראו בערב שבת בין השמשות אלו הן באר והמן וקשת כתב ומכתב והלוחות וקברו של משה ומערה שעמד בו משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים,רבי נחמיה אומר משום אביו אף האור והפרד ר' יאשיה אומר משום אביו אף האיל והשמיר רבי יהודה אומר אף הצבת הוא היה אומר צבתא בצבתא מתעבדא וצבתא קמייתא מאן עבד הא לאי בריה בידי שמים היא אמר ליה אפשר יעשנה בדפוס ויקבענה כיון הא לאי בריה בידי אדם היא,לא קשיא הא באור דידן הא באור דגיהנם אור דידן במוצאי שבת אור דגיהנם בערב שבת ואור דגיהנם בערב שבת איברי והא תניא *שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח,תורה דכתיב (משלי ח, כב) ה' קנני ראשית דרכו תשובה דכתיב (תהלים צ, ב) בטרם הרים יולדו וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר שובו בני אדם,גן עדן דכתיב (בראשית ב, ח) ויטע ה' אלהים גן בעדן מקדם גיהנם דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה,כסא הכבוד ובית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו שמו של משיח דכתיב (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו,אמרי חללה הוא דנברא קודם שנברא העולם ואור דידיה בערב שבת,ואור דידיה בערב שבת איברי והתניא רבי יוסי אומר אור שברא הקב"ה בשני בשבת אין לו כבייה לעולם שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה ואמר רבי בנאה בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת מפני שנברא בו אור של גיהנם ואמר רבי אלעזר אע"פ שלא נאמר בו כי טוב חזר וכללו בששי שנאמר (בראשית א, לא) וירא אלהים את כל אשר עשה והנה טוב מאד,אלא חללה קודם שנברא העולם ואור דידיה בשני בשבת ואור דידן במחשבה עלה ליבראות בערב שבת ולא נברא עד מוצאי שבת דתניא ר' יוסי אומר שני דברים עלו במחשבה ליבראות בערב שבת ולא נבראו עד מוצאי שבת ובמוצאי שבת נתן הקב"ה דיעה באדם הראשון מעין דוגמא של מעלה והביא שני אבנים וטחנן זו בזו ויצא מהן אור והביא שתי בהמות והרכיב זו בזו ויצא מהן פרד רבן שמעון בן גמליאל אומר פרד בימי ענה היה שנאמר (בראשית לו, כד) הוא ענה אשר מצא את הימים במדבר,דורשי חמורות היו אומרים ענה פסול היה לפיכך הביא פסול לעולם שנאמר (בראשית לו, כ) אלה בני שעיר החורי וכתיב אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ממנה ענה,ודילמא תרי ענה הוו אמר רבא אמינא מילתא דשבור מלכא לא אמרה ומנו שמואל איכא דאמרי אמר ר"פ אמינא מילתא דשבור מלכא לא אמרה ומנו רבא אמר קרא הוא ענה הוא ענה דמעיקרא,תנו רבנן עשרה דברים נבראו בערב שבת בין השמשות ואלו הן באר ומן וקשת הכתב והמכתב והלוחות קברו של משה ומערה שעמד בה משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים ויש אומרים אף מקלו של אהרן שקדיה ופרחיה ויש אומרים אף המזיקין ויש אומרים אף 54a. bbut a man of understanding will draw it out”(Proverbs 20:5). bCounsel in the heart of man is like deep water; that isa reference to bUlla,who had a thought but did not articulate it. bBut a man of understanding will draw it out; that isa reference to bRabba bar bar Ḥana,who understood the allusion even though it was not articulated. The Gemara asks: bAnd in accordance with whoseopinion bdoUlla and Rabba bar bar Ḥana bhold,leading them to reject Rabbi Abba’s statement of Rabbi Yoḥa’s opinion? The Gemara answers: They hold bin accordance with thatwhich bRabbi Binyamin bar Yefet saidthat bRabbi Yoḥa said: One recites the blessing over fire both at the conclusion of Shabbat and at the conclusion of Yom Kippur. And that ishow bthe people act. /b,The Gemara braises an objectionfrom that which was previously taught: bOne recites a blessing over fire only at the conclusion of Shabbatand not at the conclusion of Festivals or Yom Kippur, bsincethe conclusion of Shabbat bisthe time of bits original creation.And once bhe sees it, he recites the blessing immediately. Rabbi Yehuda says:One does not recite the blessing immediately; rather, he waits and barrangesand recites the blessings over fire and spices bover the cupof wine that accompanies the recitation of havdala. bAnd Rabbi Yoḥa said: The ihalakhais in accordance withthe opinion of bRabbi Yehuda.How does Rabbi Yoḥa explain the baraita?,The Gemara answers: This is bnot difficult. Here,where Rabbi Yoḥa said that one recites the blessing at the conclusion of Yom Kippur, it is referring to bfire that restedon Yom Kippur, i.e., fire for which no prohibition was involved in its kindling, either because it was kindled before Yom Kippur or because it was kindled in a permitted manner, e.g., for a dangerously ill person. bThere,where Rabbi Yoḥa said that the blessing is recited only at the conclusion of Shabbat, it is referring to fire bgenerated from wood and from stonesafter Shabbat, similar to the primordial fire, which was created at the conclusion of Shabbat.,It was btaughtin bone ibaraita /i: With regard to bfire generated from wood and stones, one recites a blessing over it; andit was btaughtin boneother ibaraita /i: bOne does not recite a blessing over it.This apparent contradiction is bnot difficult. Here,where the ibaraitastates that one recites a blessing, it is referring bto the conclusion of Shabbat. There,where the ibaraitastates that one does not recite a blessing, it is referring bto the conclusion of Yom Kippur. /b, bRabbiYehuda HaNasi would bdistributethe blessings over the fire and the spices, reciting each when the opportunity arose. bRabbi Ḥiyyawould bcollect them,reciting all the blessings at the same time in the framework of ihavdala /i. bRabbi Yitzḥak bar Avdimi said: Even though RabbiYehuda HaNasi bdistributes themand recites each blessing at his first opportunity, bhe repeatsthe blessings band arrangesand recites bthem over the cupof wine bin order to discharge the obligation of his children and the members of his household. /b,The Gemara stated that fire was originally created at the conclusion of Shabbat. The Gemara asks: bWas fire created at the conclusion of Shabbat? Wasn’tit btaughtin a ibaraita /i: bTenmiraculous bphenomena were createdin heaven bon Shabbat eve during twilight,and were revealed in the world only later? bThey were:Miriam’s bwell, and the mannathat fell in the desert, band the rainbow, writing [ iketav/b], bandthe bwriting instrument [ imikhtav /i], and the tabletsof the Ten Commandments, band the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth ofBalaam’s bdonkey, and the opening of the earth’s mouth to swallow the wickedin the incident involving Korah., bRabbi Neḥemya said in the name of his father: Even the fire and the mule,which is a product of crossbreeding, were created at that time. bRabbi Yoshiya said in the name of his father: Even the ramslaughtered by Abraham in place of Isaac, band the ishamir /iworm used to shape the stones for the altar, were created at that time. bRabbi Yehuda says: Even the tongswere created at this time. bHe would say: Tongscan be bfashionedonly bwithother btongs, but who fashioned the first tongs? Indeed,the first pair of tongs bwas fashioned at the hand of Heaven.An anonymous questioner bsaid to him: It is possible to fashiontongs bwith a mold and align itwithout the need for other tongs. bIndeed,the first tongs bwere a creation of man.In any event, fire was originally created before Shabbat, not at the conclusion of Shabbat.,The Gemara answers: This is bnot difficult. This ibaraitais referring bto our fire, and that ibaraitais referring bto the fireof bGehenna.The Gemara explains: bOur firewas created bat the conclusion of Shabbat,but bthe fire of Gehenna was created on Shabbat eve.The Gemara proceeds to ask: bWas the fire of Gehenna created on Shabbat eve? Wasn’tit btaughtin a ibaraita /i: bSeven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah. /b,The Gemara provides sources for the notion that each of these phenomena was created before the world was. bTorahwas created before the world was created, bas it is written: “The Lord made me as the beginning of His way,the first of His works of old” (Proverbs 8:22), which, based on the subsequent verses, is referring to the Torah. bRepentancewas created before the world was created, bas it is written: “Before the mountains were brought forth,or ever You had formed the earth and the world, even from everlasting to everlasting, You are God,” band it is writtenimmediately afterward: b“You return man to contrition; and You say: Repent, children of man”(Psalms 90:2–3)., bThe Garden of Edenwas created before the world was created, bas it is written: “And God planted the Garden of Eden in the east [ imikedem /i]”(Genesis 2:8). The term: In the east [ imikedem /i] is interpreted in the sense of: Before [ imikodem /i], i.e., before the world was created. bGehennawas created before the world was created, bas it is written: “For its hearth is ordained of old”(Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created., bThe Throne of Glory and the Templewere created before the world was created, bas it is written: “Your Throne of Glory on high from the beginning, in the place of our Sanctuary”(Jeremiah 17:12). bThe name of Messiahwas created before the world was created, bas it is writtenin the chapter discussing the Messiah: b“May his name endure forever; his name existed before the sun”(Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world. This ibaraitastates that Gehenna was created before the world was created and not during twilight before the first Shabbat., bThey sayin answer: The bvoidof Gehenna bwas created before the world, but its fire was created on Shabbat eve. /b,The Gemara asks: bAnd was its fire created on Shabbat eve? Wasn’tit btaughtin a ibaraitathat bRabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished;and they shall be an abhorrence to all flesh” (Isaiah 66:24)? bAnd Rabbi Bana’a, sonof bRabbi Ulla, said: Why doesn’t the verse state: That it was good,at the end of the bsecond day of the weekof Creation, as it does on the other days? It is bbecause onthat day bthe fire of Gehenna was created. And Rabbi Elazar saidthat beven though: That it was good, was not stated with regard tothe creations of the second day, bHe later included iton the bsixth day, as it is stated: “And God saw all that He had done and behold, it was very good”(Genesis 1:31)., bRather, the voidof Gehenna was created bbefore the world was created, and its firewas created only bon the second day of the week. Andthe thought barosein God’s bmind to create our fire on Shabbat eve;however, bit was notactually bcreated until the conclusion of Shabbat, as it was taughtin a ibaraitathat bRabbi Yosei says:The thoughts of btwo phenomena arose inGod’s bmind on Shabbat eve, but were notactually bcreated until the conclusion of Shabbat. At the conclusion of Shabbat, the Holy One, Blessed be He, granted Adam, the firstman, creative bknowledge similar to divineknowledge, band he brought two rocks and rubbed them against each other, andthe first bfire emerged from them. Adamalso bbrought two animals,a female horse and a male donkey, band mated them with each other, andthe resultant offspring that bemerged from themwas ba mule. Rabban Shimon ben Gamlieldisagrees and bsaysthat the first bmule was in the days of Anah, as it is stated:“And these are the children of Zibeon: Aiah and Anah; bthis is Anah who found the mules in the wilderness,as he fed the donkeys of Zibeon his father” (Genesis 36:24)., bThe interpretersof Torah bsymbolism [ iḥamurot /i] would say: Anah wasthe product of an incestuous relationship, and as a result he was spiritually bunfitto produce offspring. bTherefore,he bbroughtan example of bunfitness,i.e., an animal physically unfit to produce offspring, binto the world, as it is stated: “These are the sons of Seir the Horite,the inhabitants of the land: Lotan, and Shoval, and Zibeon, and Anah” (Genesis 36:20). bAnd it isalso bstated: “And these are the sons of Zibeon: Aiah and Anah”(Genesis 36:24). One verse describes both Anah and Zibeon as sons of Seir, meaning that they are brothers, while the other verse describes Anah as Zibeon’s son. bRather, this teaches that Zibeon cohabited with his mother,the wife of Seir, band fathered Anah from her.He is called Seir’s son although in fact he was the offspring of Seir’s son and Seir’s wife.,The Gemara asks: bAnd perhaps there were twopeople named bAnah,one the son of Zibeon and the other the son of Seir? bRava said: I will state a matterthat even bKing Shapur did not state. And who isthis King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be an epithet for someone else. He is bShmuel,whose legal rulings were accepted by the public like the edicts of a king by his subjects. bSome saya different version, that it was bRav Pappawho bsaid: I will state a matterthat even bKing Shapur did not state. And who is hethat Rav Pappa is referring to by the epithet King Shapur? He is bRava. The verse said: “This is Anahwho found the mules,” indicating that bhe isthe same bAnahmentioned binitiallyin the earlier verse., bThe Sages taught: Ten phenomena were created on Shabbat eve during twilight, and they were:Miriam’s bwell, and manna, andthe brainbow, writing, and the writing instrument, and the tablets, the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth ofBalaam’s bdonkey, and the opening of the mouth of the earth to swallow the wickedin the time of Korah. bAnd some saythat beven Aaron’s staffwas created then with bits almonds and its blossoms. Some saythat beven the demonswere created at this time. bAnd some saythat beven /b
36. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

127a. כדאמרי אינשי ואי בעי אפילו טובא נמי מפנין ומאי אבל לא את האוצר שלא יגמור כולו דילמא אתי לאשוויי גומות אבל אתחולי מתחיל ומני ר"ש היא דלית ליה מוקצה,ת"ר אין מתחילין באוצר תחילה אבל עושה בו שביל כדי שיכנס ויצא עושה בו שביל והא אמרת אין מתחילין הכי קאמר עושה בו שביל ברגליו בכניסתו וביציאתו,תנו רבנן תבואה צבורה בזמן שהתחיל בה מע"ש מותר להסתפק ממנה בשבת ואם לאו אסור להסתפק ממנה בשבת דברי ר"ש ר' אחא מתיר כלפי לייא אלא אימא דברי ר' אחא ורבי שמעון מתיר,תנא כמה שיעור תבואה צבורה לתך בעא מיניה רב נחומי בר זכריה מאביי שיעור תבואה צבורה בכמה אמר ליה הרי אמרו שיעור תבואה צבורה לתך,איבעיא להו הני ארבע וחמש קופות דקאמר בארבע וחמש קופות אין טפי לא אלמא למעוטי בהילוכא עדיף או דילמא למעוטי משוי עדיף,ת"ש דתני חדא מפנין אפילו ארבע וחמש קופות של כדי שמן ושל כדי יין ותניא אידך בעשר ובחמש עשרה מאי לאו בהא קמיפלגי דמר סבר מעוטי בהילוכא עדיף ומר סבר מעוטי במשוי עדיף,לא דכ"ע מעוטי בהילוכא עדיף ומי סברת בעשר ובחמש עשרה אקופות קאי אכדין קאי ולא קשיא הא דמשתקלי חד חד בקופה והא דמישתקלי תרי תרי והא דמשתקלי תלתא תלתא ובדקורי דהרפניא,איבעיא להו הני ארבע וחמש דקאמר אע"ג דאית ליה אורחין טובא או דילמא הכל לפי האורחין ואת"ל הכל לפי האורחין חד גברא מפני לכולהו או דילמא גברא גברא מפני לנפשיה,ת"ש דאמר רבה אמר רבי חייא פעם אחת הלך רבי למקום אחד וראה מקום דחוק לתלמידים ויצא לשדה ומצא שדה מלאה עומרים ועימר רבי כל השדה כולה (שמע מינה הכל לפי האורחין),ורב יוסף א"ר הושעיא פעם אחת הלך ר' חייא למקום אחד וראה מקום דחוק לתלמידים ויצא לשדה ומצא שדה מלאה עומרים ועימר ר' חייא כל השדה כולה שמע מינה הכל לפי האורחין,ועדיין תבעי לך חד גברא מפני ליה לכולא או דילמא כל גברא וגברא מפני לנפשיה,ת"ש ועימר רבי ולטעמיך רבי בדנפשיה עימר אלא צוה ועימר ולעולם כל חד וחד מפני לנפשיה:,מפני האורחין וכו': א"ר יוחנן גדולה הכנסת אורחין כהשכמת בית המדרש דקתני מפני האורחין ומפני בטול בית המדרש ורב דימי מנהרדעא אמר יותר מהשכמת בית המדרש דקתני מפני האורחין והדר ומפני בטול בית המדרש אמר רב יהודה אמר רב גדולה הכנסת אורחין מהקבלת פני שכינה דכתיב (בראשית יח, ג) ויאמר (ה') אם נא מצאתי חן בעיניך אל נא תעבור וגו' א"ר אלעזר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת ב"ו אין קטן יכול לומר לגדול המתן עד שאבא אצלך ואילו בהקדוש ברוך הוא כתיב ויאמר (ה') אם נא מצאתי וגו',אמר רב יהודה בר שילא א"ר אסי א"ר יוחנן ששה דברים אדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא ואלו הן הכנסת אורחין וביקור חולים ועיון תפלה והשכמת בית המדרש והמגדל בניו לתלמוד תורה והדן את חברו לכף זכות,איני והא אנן) תנן אלו דברים שאדם עושה אותם ואוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא ואלו הן כיבוד אב ואם וגמילות חסדים והבאת שלום שבין אדם לחברו ות"ת כנגד כולם) [הני אין מידי אחרינא לא] 127a. bas peoplewho are not so precise in their formulation bsay:Four or five. bAnd if oneso bdesires, he may clear even more. And whatthen is the meaning of: bHowever,one may bnotmove these items to create space in bthe storeroom?It means bthat one may not finishmoving the baskets out of the bentirestoreroom, blest he come to levelthe floor by filling the bholes. However, one may beginremoving baskets from the storeroom. bAnd whoseopinion is cited in this mishna? It is the opinion of bRabbi Shimon, who is notof the opinion that there is a prohibition of bset-aside. /b, bThe Sages taughtin a ibaraita /i: bOne may notuse bthe storeroomfor the bfirst time.If one has never taken supplies from this storeroom, he may not begin moving baskets from it. bHowever, he makes a path in it, so that he willbe able to benter and exit.The Gemara asks: He bmakes a path in it? Did you not say: One may notuse bthe storeroomfor the bfirst time?The Gemara answers that the ibaraita bis saying as follows: He makes a path in itby moving baskets bwith his feet, as he entersthe storehouse band as he exits.He may not move the basket with his hand., bThe Sages taughtin a ibaraita /i: With regard to bpiled grain, if one had startedto take grain from the pile bon Shabbat eve, it is permitted to satisfy his needs from it on Shabbat, and if not, it is prohibited to satisfy his needs from it on Shabbat;this is bthe statement of Rabbi Shimon. Rabbi Aḥa permitsdoing so in any case. The Gemara raises a difficulty: bOn the contrary;it is Rabbi Shimon who is lenient with regard to the ihalakhotof set-aside. bRather,emend the ibaraitaand bsay:This is bthe statement of Rabbi Aḥa. Rabbi Shimon permitsdoing so in any case., bIt was taught: How much isthe bmeasure of piled grainneeded to confer the legal status of a storeroom? bA half-kor. Rav Naḥumi bar Zekharya raised a dilemma before Abaye:The bmeasure of piled grain, how muchis it? Abaye said to him that bthey said: The measure of piled grain is a half- ikor /i. /b, bA dilemma was raised beforethe Sages: bThese four or five baskets, whichthe itanna bstatedin the mishna, is he saying the following: bFour or five baskets, yes,one may move them, bmorebaskets, bno,one may not move them? This would indicate bthat it is preferable to minimizethe bwalkingdistance because fewer baskets results in less walking in and out of the storeroom. bOr perhaps it is preferable to minimizethe size of the bburdenby carrying smaller baskets, as long as the total measure of all that one carries does not exceed the capacity of five large baskets?, bComeand bheara resolution to this dilemma, bas one ibaraita btaught: Onemay bmove even four or five basketscontaining bjugs of oil and jugs of wine. And it was taughtin banother ibaraita /i: One may move them even bin ten and in fifteenbaskets. bWhat, is it not thatthe two ibaraitot bdisagreeconcerning bthe followingmatter, bas this Sagein the first ibaraita bholdsthat bit is preferable to minimizethe bwalkingdistance by moving fewer, heavier baskets, band this Sagein the second ibaraita bholdsthat bit is preferable to minimizethe size of the bburdenby moving lighter baskets over the course of several trips.,The Gemara rejects this: bNo, everyone agrees that it is preferable to minimizethe bwalkingdistance. bAnd do you holdthat: bIn ten and in fifteen, is referring to baskets? It is referring to jugs,and there is no dispute between the ibaraitot /i. bAndthis is bnot difficult: This ibaraita /i, which spoke of moving five, is referring to a case bin whichthe jugs bare taken one by one ineach bbasket. And that ibaraita /i, which speaks of moving ten, is referring to a case bin whichthe jugs bare taken two by two ineach basket. bAnd that ibaraita /i, which speaks of moving fifteen, is referring to a case bin whichthe jugs bare taken three by three,e.g., in the case of bthe small jugs of Harpanya. /b, bA dilemma was raised beforethe Sages: bThese four or five baskets, whichthe itanna bstatedin the mishna, is he saying that one may move only four or five baskets beven though he has many guests? Or perhaps, it is all according tothe number bof guests,and if there are more guests one may move more baskets. bAnd if you say it is all according to thenumber of bguests,does bone man movethe baskets to make room bfor all of them, or perhaps each and every man movesa basket to make room bfor himself? /b, bComeand bheara resolution to this dilemma from that which bRabba saidthat bRav Ḥiyya said: Once RabbiYehuda HaNasi bwent to a certain place and sawthat the bplace wastoo bcrowded for the students. And he went to the field and found a field full of bundlesof grain, band RabbiYehuda HaNasi bcleared the bundlesfrom bthe whole field in its entirety. Conclude from itthat the quantity that can be moved bis all according to thenumber of bguests. /b, bAnd Rav Yosef saidthat bRav Hoshaya said: Once Rabbi Ḥiyya went to a certain place and sawthat the bplace wastoo bcrowded for the students. And he went to the field and found a field full of bundlesof grain, band Rabbi Ḥiyya cleared the bundlesfrom bthe whole field in its entirety. Conclude from itthat the quantity that can be moved bis all according to thenumber of bguests. /b,The Gemara continues: bAnd still you have a dilemma.Does bone man movethe baskets to make room bfor all of them, or perhaps each and every man movesbaskets to make room bfor himself? /b, bComeand bheara resolution to this question. We learned: bAnd RabbiYehuda HaNasi bcleared the bundles.Apparently, one person moved the bundles to make room for the others. The Gemara rejects the proof: bAnd according to your reasoning,your opinion, do you think bRabbiYehuda HaNasi, the spiritual leader of his generation, bcleared the bundles himself? Rather, he orderedothers to do so, bandhe thereby bcleared the bundles. And actually, each and every one movesa bundle to make room bfor himself. /b,We learned in the mishna: One may move baskets of produce bdue to the guestsand in order to prevent the suspension of Torah study in the study hall. bRabbi Yoḥa said: Hospitalitytoward bguests is as great as rising earlyto go bto the study hall, asthe mishna equates them band teaches: Due to the guests and due to suspension ofTorah study in bthe study hall. And Rav Dimi from Neharde’a says:Hospitality toward guests is bgreater than rising early to the study hall, as it teaches: Due to the guests, andonly bafterward: And due to suspension ofTorah study in bthe study hall. Rav Yehuda saidthat bRav saidon a related note: bHospitalitytoward bguests is greater than receiving the Divine Presence, aswhen Abraham invited his guests bit is written: “And he said: Lord, if now I have found favor in Your sight, please pass notfrom Your servant” (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately. bRabbi Elazar said: Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and bloodpeople is such that ba less significantperson bis unable to say to a more significantperson: bWait until I come to you, while with regard to the Holy One, Blessed be He, it is written: “And he said: Lord, if now I have found favorin Your sight, please pass not from Your servant.” Abraham requested that God wait for him due to his guests., bRav Yehuda bar Sheila saidthat bRabbi Asi saidthat bRabbi Yoḥa said:There are bsix matters a person enjoysthe bprofits of in this world, andnevertheless bthe principal exists for him for the World-to-Come, and they are: Hospitalitytoward bguests, and visitingthe bsick, and considerationduring bprayer,and brising early to the study hall, and one who raises his sons toengage bin Torah study, and one who judges another favorably,giving him the benefit of the doubt.,The Gemara asks: bIs that so? And did we not learnin a mishna: bTheseare the bmatters that a person does them and enjoys their profits in this world, andnevertheless bthe principal exists for him for the World-to-Come, and they are: Honoring one’s father and mother, and acts of loving kindness, and bringing peace between a person and another, and Torah study is equal to all of them.By inference: bThesematters, byes,one enjoys their profits in this world and the principal exists for him in the World-to-Come; bother matters, no. /b
37. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE)

35b. במי שהוא רחום קאמר,א"ל רבא אי הכי בשמים ובארץ נמי במי שהשמים והארץ שלו קאמר,הכי השתא התם כיון דליכא מידי אחרינא דאיקרי רחום וחנון ודאי במי שהוא חנון ודאי במי שהוא רחום קאמר הכא כיון דאיכא שמים וארץ בשמים ובארץ קאמר,ת"ר כתב אלף למד מאלהים יה מיי' ה"ז אינו נמחק שין דלת משדי אלף דלת מאדני צדי בית מצבאות ה"ז נמחק,רבי יוסי אומר צבאות כולו נמחק שלא נקרא צבאות אלא על שם ישראל שנאמר (שמות ז, ד) והוצאתי את צבאותי את עמי בני ישראל מארץ מצרים אמר שמואל אין הלכה כרבי יוסי,ת"ר כל הטפל לשם בין מלפניו ובין מלאחריו ה"ז נמחק לפניו כיצד ליי' ל' נמחק ביי' ב' נמחק ויי' ו' נמחק מיי' מ' נמחק (תהלים קמד, טו) שיי' ש' נמחק היי' ה' נמחק כיי' כ' נמחק,לאחריו כיצד אלהינו נ"ו נמחק אלהיהם ה"ם נמחק אלהיכם כ"ם נמחק אחרים אומרים לאחריו אינו נמחק שכבר קדשו השם אמר רב הונא הלכה כאחרים,(אברהם דלטיא לנבות בגבעת בנימן שלמה דניאל סימן),כל שמות האמורים בתורה באברהם קדש חוץ מזה שהוא חול שנאמר (בראשית יח, ג) ויאמר יי' אם נא מצאתי חן בעיניך,חנינא בן אחי רבי יהושע ורבי אלעזר בן עזריה משום רבי אלעזר המודעי אמרו אף זה קדש כמאן אזלא הא דאמר רב יהודה אמר רב גדולה הכנסת אורחין יותר מהקבלת פני שכינה כמאן כאותו הזוג,כל שמות האמורים בלוט חול חוץ מזה שהוא קדש שנאמר (בראשית יט, יח) ויאמר לוט אליהם אל נא אדני הנה נא מצא עבדך חן בעיניך וגו' מי שיש בידו להמית ולהחיות זה הקדוש ברוך הוא,כל שמות האמורים בנבות קדש במיכה חול ר"א אומר בנבות קדש במיכה יש מהן חול ויש מהן קדש אלף למד חול יוד הי קדש חוץ מזה שאלף למד והוא קדש (שופטים יח, לא) כל ימי היות בית האלהים בשילה,כל שמות האמורים בגבעת בנימין ר"א אומר חול רבי יהושע אומר קדש,אמר לו ר"א וכי מבטיח ואינו עושה,אמר לו ר' יהושע מה שהבטיח עשה והם לא ביחנו אם לנצוח אם לנצח באחרונה שביחנו הסכימו על ידן שנאמר (שופטים כ, כח) ופנחס בן אלעזר בן אהרן (הכהן) עומד לפניו בימים ההם לאמר האוסיף עוד לצאת למלחמה עם [בני] בנימין אחי אם אחדל וגו',כל שלמה האמורין בשה"ש קדש שיר למי שהשלום שלו חוץ מזה (שיר השירים ח, יב) כרמי שלי לפני האלף לך שלמה שלמה לדידיה ומאתים לנוטרים את פריו רבנן וי"א אף זה חול (שיר השירים ג, ז) הנה מטתו שלשלמה ששים,אף זה ולא מיבעי האיך אלא הא דאמר שמואל מלכותא דקטלא חד משיתא בעלמא לא מיענשא שנאמר כרמי שלי לפני האלף לך שלמה למלכותא דרקיעא ומאתים לנוטרים את פריו למלכותא דארעא שמואל לא כת"ק ולא כי"א,אלא ה"ק וי"א זה קדש וזה הוא חול דמטתו ושמואל דאמר כי"א,כל מלכיא האמורים בדניאל חול חוץ מזה שהוא קדש (דניאל ב, לז) אנת מלכא [מלך] מלכיא די אלה שמיא מלכותא חסנא ותקפא ויקרא יהב לך,וי"א אף זה קדש שנאמר (דניאל ד, טז) מרי חלמא לשנאך ופשרה לערך למאן קאמר אי סלקא דעתך לנבוכדנצר קאמר ליה שנאותיה מאי נינהו ישראל מילט קא לייט להו לישראל,ות"ק סבר שונאי ישראל איכא שונאי עובדי כוכבים ליכא:,ובכל כנויין הרי אלו חייבין כו':,ורמינהי (במדבר ה, כא) יתן ה' אותך לאלה ולשבועה מה ת"ל והלא כבר נאמר והשביע הכהן את האשה בשבועת האלה לפי שנא' (ויקרא ה, א) ושמעה קול אלה נאמר כאן אלה ונאמר להלן אלה מה להלן שבועה אף כאן שבועה מה להלן בשם אף כאן בשם,אמר אביי לא קשיא הא רבי חנינא בר אידי הא רבנן דתניא רבי חנינא בר אידי אומר הואיל ואמרה תורה השבע ואל תשבע קלל ואל תקלל מה השבע בשם אף לא תשבע בשם מה קלל בשם אף לא תקלל בשם,ורבנן אי גמירי גזירה שוה ניבעי שם המיוחד אי לא גמירי גזירה שוה אלה דשבועה היא מנא להו,נפקא להו מדתניא אלה אין אלה אלא לשון שבועה וכן הוא אומר (במדבר ה, כא) והשביע הכהן את האשה בשבועת האלה,התם שבועת האלה כתיב הכי קאמר אלה אין אלה אלא בשבועה וכן הוא אומר והשביע הכהן את האשה בשבועת האלה 35b. or binthe name of bHe Who is compassionate,that the itanna bis statingthe ihalakha /i. Although gracious and compassionate are not names of God, the reference in the mishna is to an oath in the name of God., bRava said toAbaye: bIf so,in the case of one who administered the oath to the witnesses bin thename of bheaven and in thename of bearth as well,say that it is with regard to an oath binthe name of bHe for Whom the heaven and the earth are Histhat the itanna bis statingthe ihalakha /i. Why, then, does the mishna say that for an oath in the name of heaven and in the name of earth, these witnesses are exempt from liability?,The Gemara rejects this: bHow canthese cases bbe compared? There, since there is no other entity that is called gracious and compassionate, certainlyit is binthe name of bHe Who is gracious,and bcertainlyit is binthe name of bHe Who is compassionatethat the itanna bis speaking.By contrast, bhere, since there are heaven and earththat exist as independent entities, perhaps when he administers an oath in the name of heaven and in the name of earth, it is bin thename of the actual bheaven and in thename of the actual bearththat bhe is speaking,and not in the name of He for Whom the heaven and the earth are His.,§ Apropos the names of God that may be erased and those that may not be erased, the Gemara discusses the details of the matter. bThe Sages taught:If bone wrotethe letters ialef lamedfromthe name iElohim /i,or iyod hehfrom the Tetragrammaton, thispair of letters and that pair of letters bmay not be erased.But if one wrote the letters ishin daletfrom iShaddai /i,or ialef daletfrom iAdonai /i,or itzadi beitfrom iTzevaot /i, this may be erased. /b, bRabbi Yosei says:The word itzevaotmay be erasedin bits entirety, asGod bis called iTzevaotonly in the context ofthe children of bIsrael,and it is not an independent name of God, bas it is stated: “And I shall bring forth My hosts [ itzivotai /i], My people the children of Israel, out of the land of Egypt”(Exodus 7:4). bShmuel says:The ihalakha /iis bnot in accordance withthe opinion of bRabbi Yosei. /b, bThe Sages taught: Anyletters bancillary to the nameof God, bwhetheras a prefix bprecedingthe name boras a suffix bsucceedingthe name, bthisaddition bmay be erased. Preceding it, how so?If one wrote the bTetragrammatonwith the prefix ilamed /i,meaning: To the Lord, the ilamedmay be erased;the bTetragrammatonwith the prefix ibeit /i,meaning: By the Lord, the ibeitmay be erased;the bTetragrammatonwith the prefix ivav /i,meaning: And the Lord, the ivavmay be erased;the bTetragrammatonwith the prefix imem /i,meaning: From the Lord, the imemmay be erased;the bTetragrammatonwith the prefix ishin /i,meaning: That the Lord, the ishinmay be erased;the bTetragrammatonwith the prefix iheh /i,meaning: Is the Lord, the ihehmay be erased;the bTetragrammatonwith the prefix ikaf /i,meaning: Like the Lord, the ikafmay be erased. /b, bSucceeding it, how so?If one wrote iEloheinu /i,meaning: Our God, the inun vav /isuffix bmay be erased; iEloheihem /i,meaning: Their God, the iheh mem /isuffix bmay be erased; iEloheikhem /i,meaning: Your God, second person plural, the ikaf mem /isuffix bmay be erased. iAḥerimsay:The suffix bsucceedingthe name of God bmay not be erased as the nameof God to which it is appended balready sanctified itand it is considered as though it is part of the name. bRav Huna says:The ihalakha /iis bin accordance withthe opinion of iAḥerim /i. /b,§ bAbraham; who cursed Naboth; in Gibeah of Benjamin; Solomon; Daniel;this is ba mnemonicfor the ihalakhotthat follow., bAll namesthat could be understood as the name of God bthat are stated in the Torah with regard to Abrahamare bsacredand are referring to God, bexcept for thisname, bwhich is non-sacred, as it is stated: “My lords, if I have found favor in your eyes”(Genesis 18:3). In that passage, Abraham is addressing the angels who appeared to him in the guise of men, not God., bḤanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya in the name of Rabbi Elazar HaModa’i, say: This toois bsacred.The Gemara asks: bIn accordance with whoseopinion bis that which Rabbi Yehuda saysthat bRav says: Hospitalityaccorded to bguests is greater than receiving the Divine Presence? In accordance with whoseopinion is that statement? It is bin accordance withthe opinion of bthat pairof itanna’im /i, Ḥanina, son of the brother of Rabbi Yehoshua, and Rabbi Elazar ben Azarya, who understood that Abraham was speaking to God., bAll namesthat could be understood as the name of God bthat are statedin the Torah bwith regard to Lotare bnon-sacredand are referring to angels, bexcept for thisone, bwhich is sacred, as it is stated: “And Lot said to them: Please, not so iAdonai /i. Behold your servant has found favor in your eyes,and you have magnified Your mercy that You have performed for me by saving my life” (Genesis 19:18–19). It is apparent from the context that Lot is addressing bHe Who has the capacity to kill and to vivify; that is the Holy One, Blessed be He. /b, bAll names that are stated with regard to Nabothare bsacred,e.g., in the verse: “Naboth blasphemed iElohimand the king” (I Kings 21:13), and those stated bwith regard to Micahare bnon-sacredand are referring to the graven image that he fashioned (see Judges, chapters 17–18). bRabbi Eliezer says:Indeed, all names that are stated bwith regard to Nabothare bsacred;but those stated bwith regard to Micah, some of them are non-sacred and some of them are sacred.The names beginning with the letters ialef lamed /i,i.e., iElohim /i, are bnon-sacred,as the reference is to the idol that he crafted, and all the names beginning with the letters iyod heh /i,i.e., the Tetragrammaton, are bsacred, except for thisname that begins with the letters ialef lamedand it is sacred: “All the time that the house of iElohimwas in Shiloh”(Judges 18:31)., bAll names that are stated inthe passage concerning bGibeah of Benjamin,where the rest of the tribes consulted God to determine whether they should go to war against the tribe of Benjamin (see Judges, chapter 20), bRabbi Eliezer says:They are bnon-sacred,as they were consulting an idol, not God. bRabbi Yehoshua says:They are bsacred. /b, bRabbi Eliezer said toRabbi Yehoshua: How can you say that those names are sacred? bDoesGod bpromise and not fulfillthe promise? Twice the tribes received the response to go to war against Benjamin, and twice they were vanquished., bRabbi Yehoshua said toRabbi Eliezer: bThat whichGod bpromised, He fulfilled.In each case, He responded to their question. The first time they consulted God through the iUrim VeTummim /i, bbut they did not seek to ascertain ifthey are bto triumphin the war or bifthey are bto be defeated. In the lasttime that they consulted God through the iUrim VeTummim /i, bwhere they sought to ascertainwhether they would emerge triumphant, bthey consentedin Heaven bto theirendeavor, bas it is stated: “And Pinehas, son of Elazar, son of Aaron was standing before it in those days, saying: Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?And the Lord said: Go up, as tomorrow I will deliver them into your hand” (Judges 20:28)., bAllmentions of the name bShlomo that are stated in the Song of Songs,such as: “The song of songs that is Shlomo’s” (Song of Songs 1:1), are not references to King Solomon; rather, they are bsacred,meaning ba song tothe bOne for Whom peace [ ishehashalom /i] is His, except for thismention: b“My vineyard, which is mine, is before me; you, Solomon shall have the one thousand,”i.e., one thousand are bfor Solomon himself; “and two hundred for those who guard its fruit”(Song of Songs 8:12), which is a reference to bthe Sages. And some say: Thisverse btoo is non-sacred: “Behold, the bed of Solomon; sixtymighty men are around it” (Song of Songs 3:7).,The Gemara asks: Does this mean: bThisverse btoois non-sacred, band it is not necessaryto say that the verse cited earlier is non-sacred? bBut that which Shmuel says: A monarchy that kills one ofevery bsixindividuals bin the world is not punishedfor doing so, as that is the prerogative of a monarch, bas it is stated: “My vineyard, which is mine, is before me; you, Shlomo shall have the one thousand,”this is a reference bto the monarchy of Heaven; “and two hundred for those who guard its fruit,”this is a reference bto the monarchy of earth.of the 1,200 mentioned in the two parts of the verse, two hundred, or one-sixth, are the prerogative of the earthly monarch. bShmuel,who interprets the mention of Shlomo in this verse as referring to God, holds bneither in accordance withthe opinion of bthe first itannanor in accordance withthe opinion introduced with the term: bSome say.Both itanna’imagree that the reference in the verse is to Solomon and not to the Holy One, Blessed be He., bRather,Shmuel cites a different version of the opinion introduced with the term: Some say, according to which bthisis what bit is saying. And some say: ThisShlomo that appears in the verse with regard to the one thousand is bsacred, and thatShlomo that appears in the verse bwith regard to the bed ofSolomon bis non-sacred, andit is bShmuel who stateshis opinion bin accordance withthe opinion introduced with the term: bSome say. /b, bAll kings that are stated with regard to Danielare bnon-sacred, except for thisone, bwhich is sacred: “You, O king, king of kings, unto whom the God of heaven has given you the kingdom, the power, and the strength, and the glory”(Daniel 2:37)., bAnd some say: This toois bsacred, as it is stated: “My Lord, the dream shall be for your enemy and its interpretation for your foe”(Daniel 4:16). bTo whom isDaniel bsayingthis? bIf it enters your mindthat when Daniel says: “My lord,” it is bto Nebuchadnezzarthat bhe is saying it, his enemy, who are they?They are the bJewish people. WouldDaniel bcurse the Jewish people? /b, bAnd the first itanna /i,who understands that Daniel is referring to Nebuchadnezzar, bholds: Are there Jewish enemiesfor Nebuchadnezzar and bthere are no gentile enemiesfor him? Daniel was cursing the gentile enemies, not the Jewish enemies.,§ The mishna teaches: bOrif one administered the oath to the witnesses binthe name of bany of the appellationsof God, even though he did not mention the ineffable name of God, bthesewitnesses are bliablefor taking a false oath of testimony., bAndthe Gemara braises a contradictionfrom a ibaraitathat cites the verse: b“The Lord shall render you as a curse and as an oath”(Numbers 5:21). bWhymust bthe verse statethis? bIsn’t it already statedat the beginning of the verse: b“And the priest shall administer to the woman with the oath of cursing”? Due tothe fact bthat it is statedwith regard to an oath of testimony: b“And he heard the voice of an iala /i”(Leviticus 5:1), one may infer: iAlais stated herewith regard to an oath of testimony band ialais stated therewith regard to a isota /i; bjust as there,with regard to a isota /i, the reference is to ban oath, so too here,with regard to an oath of testimony, the reference is to ban oath.And bjust as there,the oath is administered binthe bnameof God, bso too here,the oath is administered binthe bnameof God. This is contrary to the mishna, where the ruling is that an oath of testimony may be administered even in the name of appellations of God., bAbaye said:This is bnot difficult. This ibaraitais the opinion of bRabbi Ḥanina bar Idi,and bthatmishna is the opinion of bthe Rabbis, as it is taughtin a ibaraitathat bRabbi Ḥanina bar Idi says: Since the Torah saysin some cases: bTake an oath, andin some cases: bDo not take an oath;and it says in some cases: bCurse, andin some cases: bDo not curse, just aswhen the Torah says: bTake an oath,it is binthe bnameof God, bso too,when the Torah states: bDo not take an oath,it is bin the nameof God. And bjust aswhen the Torah states: bCurse,it is binthe bnameof God, bso too,when the Torah says: bDo not curse,it is binthe bnameof God.,The Gemara asks: bAnd the Rabbissay: bIf they derivean oath of testimony from isotaby means of ba verbal analogy, let us requirethat both an oath of testimony and the curse will be specifically in bthe ineffable nameof God. bIf they do not derivean oath of testimony from isotaby means of ba verbal analogy, from where do theyderive bthatthe instance of the word ialathatis written with regard to an oath of testimony bis an oath? /b,The Gemara answers: bThey derive it from that which is taughtin a ibaraita /i: It is written with regard to an oath of testimony: “And he hears the voice of ban iala /i”(Leviticus 5:1); ialais nothing other than an expressionmeaning boath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing [ iha’ala /i]”(Numbers 5:21).,The Gemara asks: It is not merely ialathat is written there; bthe oath of an ialais written there.Apparently, ialaalone does not mean oath. The Gemara explains that bthisis what the itanna bis saying:“And he hears the voice of ban iala /i”; ialaisused bonlywhen accompanied bby an oath. And likewise it says: “And the priest shall administer to the woman with the oath of cursing.” /b
38. Anon., Latin Life of Adam And Eve, 27



Subjects of this text:

subject book bibliographic info
abraham Levison, The Greek Life of Adam and Eve (2023) 635
adam/adam, and dust Levison, Filled with the Spirit (2009) 26
adam/adam, and wife/eve Levison, Filled with the Spirit (2009) 26
adam/adam, creation of Levison, Filled with the Spirit (2009) 26
adam/adam, curses of Levison, Filled with the Spirit (2009) 26
adam/adam, the first Levison, Filled with the Spirit (2009) 28
adam Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
al-šām (ar. syro-palestine) Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
allotment, adam, of Levison, The Greek Life of Adam and Eve (2023) 635
allotment, eve, of Levison, The Greek Life of Adam and Eve (2023) 635
amun-re Estes, The Tree of Life (2020) 17
angels Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32, 33
animal Levison, Filled with the Spirit (2009) 24, 25, 26, 28
anthropomorphism, personality Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
arabic, language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
ascent Levison, The Greek Life of Adam and Eve (2023) 635
baal, and his feast Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 51
baal, as a fertility deity Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 60
baasha Levison, Filled with the Spirit (2009) 28
babylonia, greece associated with Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
babylonian talmud Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 33
ballentine, debra Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 222
barasch, moshe Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 770
barrenness Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 108
barth, karl Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 114
bayān Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 756
beasts, the, and hybrid approach Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 226
beasts, the, as monsters Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 222
ben sira Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
berthe of blois, queen of france, hebrew Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
beth-el, imagery in Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
beth-el, mythmaking within Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
bible, hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
blessing Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32, 33; Estes, The Tree of Life (2020) 100
braude, william Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
bridal references, midrash and piyyutim Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106, 108
canaanite influence on hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
catena Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 216
celestial king Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32
chaos Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
chaoskampf, as cosmogenic Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 60
chaoskampf, deity needs assistance Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 67
chaoskampf, history Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 19, 20
chaoskampf, its legitimacy Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 19
chariot, cherubim, of Levison, The Greek Life of Adam and Eve (2023) 635
chariot, god, of Levison, The Greek Life of Adam and Eve (2023) 633
chariot Levison, The Greek Life of Adam and Eve (2023) 633, 635
cherubim Levison, The Greek Life of Adam and Eve (2023) 633, 635
chosen people Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
christ, as creator McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 94
christian, conception of the spirit Levison, Filled with the Spirit (2009) 24, 25, 26, 27, 28
christian/christianity Levison, The Greek Life of Adam and Eve (2023) 633, 635
commemoration Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 218
community/communities Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 148, 202
condensation Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 207
correspondence paradigm Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
cosmic order, in hebrew bible Legaspi, Wisdom in Classical and Biblical Tradition (2018) 58, 101, 102
creation, agon model Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
creation, logos model Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
creation, new Levison, Filled with the Spirit (2009) 26
creation, of the world Levison, Filled with the Spirit (2009) 26
creation, story of Levison, Filled with the Spirit (2009) 26
creation, the first Levison, Filled with the Spirit (2009) 26
creation Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6, 32, 33; Estes, The Tree of Life (2020) 100; Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 756, 762; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
cultic texts in hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 125, 126
curse, cursing Levison, Filled with the Spirit (2009) 26
curses Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32, 33
david, as pious Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
david, his house Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
david Levison, Filled with the Spirit (2009) 28; Levison, The Greek Life of Adam and Eve (2023) 635; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
day, john Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 20, 51
death Levison, Filled with the Spirit (2009) 25, 26, 27, 28
divine/god, as storm god Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
divine/god, assembly Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
divine/god, retinue Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
divine self-communication McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 198
doak, brian Legaspi, Wisdom in Classical and Biblical Tradition (2018) 102
dragon, etymology Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 51
dust Levison, Filled with the Spirit (2009) 24, 25, 26, 27, 28
earth Levison, Filled with the Spirit (2009) 24, 27, 28
ebach, jürgen Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 226
edom Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
egypt Estes, The Tree of Life (2020) 17
eleazar ha-qallir/qallir/berabbi kallir Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 148
elihu Levison, Filled with the Spirit (2009) 26, 27
endzeit Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
enuma elish Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
ephesians, letter to the Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
eschatology Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 739, 770
eschaton Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
espousal, israel as bride Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106, 108
ethnicity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
euphrates Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
eve Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
execration texts, hebrew bible, influence on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
extant Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32, 33
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 24
fertility, barrenness Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 108
fig Levison, The Greek Life of Adam and Eve (2023) 635
fire Levison, The Greek Life of Adam and Eve (2023) 633
firmament Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 33
flood, story of the Levison, Filled with the Spirit (2009) 24, 26
form, abbreviated Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 216
form, of psalms Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 214, 217
form Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 207
fuchs, gisela Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 226
gaia Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 226
garden of eden Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
garment texts Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106, 108
genre Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6; Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 202
gentiles Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
gerstenberger, erhard Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 202
gillingham, susan Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 148, 202
glory McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 94, 206
god, breath/inbreathing Levison, Filled with the Spirit (2009) 26
god, creating/creativity of Levison, Filled with the Spirit (2009) 24, 27
god, dressing texts Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106, 108
god, glory of Levison, Filled with the Spirit (2009) 25
god, history controlled by Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
god, power/hand of Levison, Filled with the Spirit (2009) 25
god, praise/thanks of Levison, Filled with the Spirit (2009) 24, 25, 26
god, presence of Levison, Filled with the Spirit (2009) 26
god, promise of Levison, Filled with the Spirit (2009) 24
god, redemption of israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
god, reign over the oppressed Levison, Filled with the Spirit (2009) 27
god, sending of/by Levison, Filled with the Spirit (2009) 25, 26, 27
god, taking away/hiddenness of Levison, Filled with the Spirit (2009) 25, 26, 27
god–israel relationship, love in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 108
good and evil Levison, Filled with the Spirit (2009) 28
grammar Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32
ground Levison, Filled with the Spirit (2009) 24, 25, 26, 27, 28
gunkel, hermann Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 19, 20
hankins, davis Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 222
heaven Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32, 33
hebrew bible/old testament, foreign literature, influence of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
hebrew bible/old testament, oral origins of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
hebrew bible/old testament, wisdom literature Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
hebrew language, biblical Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
hebrew language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136, 334
hellenistic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
historical psalms Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 214, 216
hokmah Legaspi, Wisdom in Classical and Biblical Tradition (2018) 58
homer Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
hope Levison, Filled with the Spirit (2009) 26
hospitality, relationship to tamhui Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 102
human/humankind Levison, Filled with the Spirit (2009) 24, 25, 26
hymn of creation Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
hymn to the creator Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 33
identity, social identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
identity Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 218; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
image, christ as image of god McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 94
image, of god McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 94
in-group Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
inspiration Levison, Filled with the Spirit (2009) 24, 25, 26, 27, 28
instrumentality McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 206
israel, as bride Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106, 108
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
israel Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
jerusalem Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
jewish prayers/ prayer-practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
jewish scribe x Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
job, as edomite Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 76
job, book of, elihu Legaspi, Wisdom in Classical and Biblical Tradition (2018) 101
job, book of, leviathan Legaspi, Wisdom in Classical and Biblical Tradition (2018) 102
job, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 101, 102, 106
john day Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 60
joy Levison, The Greek Life of Adam and Eve (2023) 633
judaism, rabbinic judaism/rabbinic literature Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
judaism Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
justice Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32
kapstein, israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
karaim, language Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
karaism Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
karaite Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
ketos Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 51
king, personification Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
knowledge, and wisdom Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
knowledge, historical Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217
knowledge, of good and evil Levison, Filled with the Spirit (2009) 28
knowledge, public Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 218
kugel, james Legaspi, Wisdom in Classical and Biblical Tradition (2018) 58
lamentations, as cultic text Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 125
land of israel Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
last judgement Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 756
lent Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 455
levenson, jon Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 76
leviathan, and deferred theodicy Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 76
leviathan, as alientated being Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 76
leviathan, as cosmogenic Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 60
leviathan, as created Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 68, 76
leviathan, as enemy metaphor Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 67
leviathan, as god Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 114
leviathan, as rahab Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 74
leviathan, as soul-making theodicy Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 76
leviathan, as tanninim Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 226
leviathan, versus yhwh Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 51
leviathan Levison, Filled with the Spirit (2009) 25, 26
life, concept of Levison, Filled with the Spirit (2009) 24, 25, 26, 27
life, human Levison, Filled with the Spirit (2009) 27
life, of virtue Levison, Filled with the Spirit (2009) 28
light McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 94, 198
literary history of hebrew bible, cultic texts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 125, 126
literary history of hebrew bible, genres and text types, development of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 125, 126
literary history of hebrew bible, major literary complexes Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
literary history of hebrew bible, wisdom literature Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
literary history of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 125, 126
literary structure of surahs Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 739, 756, 762, 770
liturgy Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32, 33; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217; Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 762
liturgy and scripture, cultic texts in hebrew bible/old testament Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 125, 126
locus amoenus Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 770
magic Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
melville, herman Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 51
memory, common Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 216
memory, communal Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217
merkavah Levison, The Greek Life of Adam and Eve (2023) 635
mesopotamia Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
messiah, son of david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
metaphor Estes, The Tree of Life (2020) 100
metaphysical vulnerability Legaspi, Wisdom in Classical and Biblical Tradition (2018) 106
michael Levison, The Greek Life of Adam and Eve (2023) 635
micro-variants Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 214
midrash, puns used in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
miracle Levison, Filled with the Spirit (2009) 28
moby dick Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 51
monotheism, religious revolution of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
mortality/immortality Levison, Filled with the Spirit (2009) 24
moses Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 148
mother, motherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 24
multiplicity and multiformity within, ancient near east Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
multiplicity and multiformity within, myth, comparison of Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
mysteries Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32
mysticism, its literature/ texts Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
myth, and literary considerations Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
mythmaking, as divine evocation Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
nathan (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
natural and meteorological phenomena, cloud Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
natural and meteorological phenomena Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
naḥash Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
near eastern parallels, canaanite Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
neo-assyrian oracles Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 125
oral tradition Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
orality, hebrew bible, oral origins of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
out-group Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
paradise Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 762
parents Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 24
people of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 22
performance Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 148; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 216
pesikta de-rav kahana, paradigm of correspondence in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
pesikta de-rav kahana , song of songs in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
pharaoh Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 24
poetry Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 33
prayer Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 148; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 334
prayers, daily Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 455
preacher, the Levison, Filled with the Spirit (2009) 26, 27
preexistence' "113.0_94@prologue to john's gospel" McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 94
prokeimena Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 455
prophecy Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136
prophetic Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
prophetologion, arabic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 455
prophetologion Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 455
protagoras, proverbs, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 58
psalm/psalmist Levison, Filled with the Spirit (2009) 24, 25, 26, 27, 28
psalm Alikin, The Earliest History of the Christian Gathering (2009) 215
psalms, as cultic texts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 125, 126
psalms, five books of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
psalms, garment texts in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
psalms, yahwistic and elohistic Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 126
psalms Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 739, 756, 762, 770
psalter, formation Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 257
ptah Estes, The Tree of Life (2020) 17
pyramid texts Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 24
qumran Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 207, 214, 216, 217, 218
qumran psalms scroll Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 257
qumran texts, compositional development of hebrew bible, evidence of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
reading, lectionary Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 455
recitation, oral Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 217
redemption, garment texts and Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
redemption, gods love for israel Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106, 108
reif, stefan Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 202
rešit Legaspi, Wisdom in Classical and Biblical Tradition (2018) 58, 102
rite/rites, synagogue Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 202
roman period Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 24; Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 6
rosenblum, jordan Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 102
ruprecht, eberhard Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 226
samson Levison, Filled with the Spirit (2009) 28
sapiential texts (wisdom literature) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
schema, liturgical Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 216
sea, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 63
second isaiah, garment imagery in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
second isaiah, paradigm of correspondence in Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
serpent (of paradise) Neuwirth, Sinai and Marx,The Qurʾān in Context: Historical and Literary Investigations into the Qurʾānic Milieu (2010)" 739, 756, 762, 770
silluq Bergmann et al., The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community (2023) 148
singing Alikin, The Earliest History of the Christian Gathering (2009) 215; Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32, 33
song of songs, in pesikta de-rav kahana Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 106
song of songs (song of solomon, canticles), egyptian wasfs influencing Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 85
song of the three young men Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 32, 33
sons, of adamlmzw Levison, Filled with the Spirit (2009) 28
sons, of gods/god Levison, Filled with the Spirit (2009) 24