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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 118.25-118.26


אָנָּא יְהוָה הוֹשִׁיעָה נָּא אָנָּא יְהוָה הַצְלִיחָה נָּא׃We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper!


בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה׃Blessed be he that cometh in the name of the LORD; We bless you out of the house of the LORD.


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

27 results
1. Hebrew Bible, Exodus, 14.30, 20.1 (9th cent. BCE - 3rd cent. BCE)

20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 14.30. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore." 20.1. And God spoke all these words, saying:"
2. Hebrew Bible, Leviticus, 23.40 (9th cent. BCE - 3rd cent. BCE)

23.40. And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days."
3. Hebrew Bible, Psalms, 35.10, 92.13, 104.1, 118.19-118.20, 118.22, 118.26-118.28 (9th cent. BCE - 3rd cent. BCE)

92.13. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה׃ 104.1. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃ 104.1. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 118.19. פִּתְחוּ־לִי שַׁעֲרֵי־צֶדֶק אָבֹא־בָם אוֹדֶה יָהּ׃ 118.22. אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃ 118.26. בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה׃ 118.27. אֵל יְהוָה וַיָּאֶר לָנוּ אִסְרוּ־חַג בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּחַ׃ 118.28. אֵלִי אַתָּה וְאוֹדֶךָּ אֱלֹהַי אֲרוֹמְמֶךָּ׃ 35.10. All my bones shall say: 'LORD, who is like unto Thee, Who deliverest the poor from him that is too strong for him, Yea, the poor and the needy from him that spoileth him?'" 92.13. The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon." 104.1. Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty." 118.19. Open to me the gates of righteousness; I will enter into them, I will give thanks unto the LORD." 118.20. This is the gate of the LORD; The righteous shall enter into it." 118.22. The stone which the builders rejected Is become the chief corner-stone." 118.26. Blessed be he that cometh in the name of the LORD; We bless you out of the house of the LORD." 118.27. The LORD is God, and hath given us light; Order the festival procession with boughs, even unto the horns of the altar." 118.28. Thou art my God, and I will give thanks unto Thee; Thou art my God, I will exalt Thee."
4. Hebrew Bible, 2 Kings, 19.19 (8th cent. BCE - 5th cent. BCE)

19.19. וְעַתָּה יְהוָה אֱלֹהֵינוּ הוֹשִׁיעֵנוּ נָא מִיָּדוֹ וְיֵדְעוּ כָּל־מַמְלְכוֹת הָאָרֶץ כִּי אַתָּה יְהוָה אֱלֹהִים לְבַדֶּךָ׃ 19.19. Now therefore, O LORD our God, save Thou us, I beseech Thee, out of his hand, that all the kingdoms of the earth may know that Thou art the LORD God, even Thou only.’"
5. Hebrew Bible, 2 Samuel, 14.4 (8th cent. BCE - 5th cent. BCE)

14.4. וַתֹּאמֶר הָאִשָּׁה הַתְּקֹעִית אֶל־הַמֶּלֶךְ וַתִּפֹּל עַל־אַפֶּיהָ אַרְצָה וַתִּשְׁתָּחוּ וַתֹּאמֶר הוֹשִׁעָה הַמֶּלֶךְ׃ 14.4. And when the woman of Teqo῾a spoke to the king, she fell on her face to the ground, and bowed herself, and said, Help, O king."
6. Hebrew Bible, Isaiah, 37.20 (8th cent. BCE - 5th cent. BCE)

37.20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the LORD, even Thou only.’"
7. Hebrew Bible, Jeremiah, 17.14 (8th cent. BCE - 5th cent. BCE)

17.14. רְפָאֵנִי יְהוָה וְאֵרָפֵא הוֹשִׁיעֵנִי וְאִוָּשֵׁעָה כִּי תְהִלָּתִי אָתָּה׃ 17.14. Heal me, O LORD, and I shall be healed; Save me, and I shall be saved; For Thou art my praise."
8. Hebrew Bible, 2 Chronicles, 36.15-36.21 (5th cent. BCE - 3rd cent. BCE)

36.15. וַיִּשְׁלַח יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם עֲלֵיהֶם בְּיַד מַלְאָכָיו הַשְׁכֵּם וְשָׁלוֹחַ כִּי־חָמַל עַל־עַמּוֹ וְעַל־מְעוֹנוֹ׃ 36.16. וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת־יְהוָה בְּעַמּוֹ עַד־לְאֵין מַרְפֵּא׃ 36.17. וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים [כַּשְׂדִּים] וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃ 36.18. וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃ 36.19. וַיִּשְׂרְפוּ אֶת־בֵּית הָאֱלֹהִים וַיְנַתְּצוּ אֵת חוֹמַת יְרוּשָׁלִָם וְכָל־אַרְמְנוֹתֶיהָ שָׂרְפוּ בָאֵשׁ וְכָל־כְּלֵי מַחֲמַדֶּיהָ לְהַשְׁחִית׃ 36.21. לְמַלֹּאות דְּבַר־יְהוָה בְּפִי יִרְמְיָהוּ עַד־רָצְתָה הָאָרֶץ אֶת־שַׁבְּתוֹתֶיהָ כָּל־יְמֵי הָשַּׁמָּה שָׁבָתָה לְמַלֹּאות שִׁבְעִים שָׁנָה׃ 36.15. And the LORD, the God of their fathers, sent to them by His messengers, sending betimes and often; because He had compassion on His people, and on His dwelling-place;" 36.16. but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy." 36.17. Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand." 36.18. And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon." 36.19. And they burnt the house of God, and broke down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof." 36.20. And them that had escaped from the sword carried he away to Babylon; and they were servants to him and his sons until the reign of the kingdom of Persia;" 36.21. to fulfil the word of the LORD by the mouth of Jeremiah, until the land had been paid her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years."
9. Hebrew Bible, Zechariah, 9.9 (5th cent. BCE - 4th cent. BCE)

9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃ 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass."
10. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.3-1.6, 1.11 (2nd cent. BCE - 1st cent. CE)

11. Hebrew Bible, Daniel, 7.13 (2nd cent. BCE - 2nd cent. BCE)

7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him."
12. Septuagint, 2 Maccabees, 10.6 (2nd cent. BCE - 2nd cent. BCE)

10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'
13. Anon., Didache, 4.1, 6.2, 8.2, 9.1, 9.4-9.5, 10.3, 10.5, 11.4, 11.8, 12.1, 14.1, 15.1, 15.4, 16.1, 16.7-16.8 (1st cent. CE - 2nd cent. CE)

14. Josephus Flavius, Jewish Antiquities, 11.327, 11.331, 13.372 (1st cent. CE - 1st cent. CE)

11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing.
15. Mishnah, Middot, 4.5 (1st cent. CE - 3rd cent. CE)

4.5. The mesibbah (a winding walkway) went up from the north-east corner to the north-west corner by which they used to go up to the roofs of the cells. One would ascend the messibah facing the west, traversing the whole of the northern side till he reached the west. When he reached the west he turned to face south and then traversed whole of the west side till he reached the south. When he reached the south he turned to face eastwards and then traversed the south side till he reached the door of the upper chamber, since the door of the upper chamber opened to the south. In the doorway of the upper chamber were two columns of cedar by which they used to climb up to the roof of the upper chamber, and at the top of them was a row of stones showing the division in the upper chamber between the holy part and the Holy of Holies. There were trap doors in the upper chamber opening into the Holy of Holies by which the workmen were let down in baskets so that they should not feast their eyes on the Holy of Holies."
16. Mishnah, Sukkah, 3.9, 4.1-4.5, 5.5 (1st cent. CE - 3rd cent. CE)

3.9. And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm, at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav." 4.1. [The rituals of] the lulav and the aravah are for six or seven [days]; The Hallel and the rejoicing are for eight [days]; The sukkah and the water libation are for seven [days]; The flute is for five or six [days]." 4.2. “The lulav for seven.” How so? If the first day of the festival fell on Shabbat, the lulav [is taken for] seven days; on any other day, [it is taken] for six." 4.3. “The aravah seven days.” How is this? If the seventh day of [the ritual of] the aravah fell on Shabbat, [it lasts] seven days; if it fell on any other day, [it lasts only] six." 4.4. The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home." 4.5. The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”" 5.5. They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane."
17. New Testament, Acts, 3.13, 3.26 (1st cent. CE - 2nd cent. CE)

3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness.
18. New Testament, Apocalypse, 5.5-5.6, 7.4-7.17, 8.1, 19.1 (1st cent. CE - 1st cent. CE)

5.5. One of the elders said to me, "Don't weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome; he who opens the book and its seven seals. 5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 7.4. I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: 7.5. of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand 7.6. of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand 7.7. of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand 7.8. of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb! 7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God 7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen. 7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from? 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes. 8.1. When he opened the seventh seal, there followed a silence in heaven for about half an hour. 19.1. After these things I heard something like a loud voice of a great multitude in heaven, saying, "Hallelujah! Salvation, power, and glory belong to our God:
19. New Testament, John, 2.17, 7.37, 12.16 (1st cent. CE - 1st cent. CE)

2.17. His disciples remembered that it was written, "Zeal for your house will eat me up. 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 12.16. His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him.
20. New Testament, Luke, 9.35, 13.33-13.35, 19.30, 19.36, 22.1-22.2 (1st cent. CE - 1st cent. CE)

9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 13.34. Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 13.35. Behold, your house is left to you desolate. I tell you, you will not see me, until you say, 'Blessed is he who comes in the name of the Lord!' 19.30. saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it. 19.36. As he went, they spread their cloaks in the way. 22.1. Now the feast of unleavened bread, which is called the Passover, drew near. 22.2. The chief priests and the scribes sought how they might put him to death, for they feared the people.
21. New Testament, Mark, 9.7, 9.9-9.13, 11.8, 12.1-12.11, 14.1 (1st cent. CE - 1st cent. CE)

9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.10. They kept the saying, questioning among themselves what the rising from the dead should mean. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first? 9.12. He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? 9.13. But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'? 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him.
22. New Testament, Matthew, 5.21, 17.5, 17.9-17.12, 21.1-21.17, 23.34-23.39, 26.2 (1st cent. CE - 1st cent. CE)

5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.9. As they were coming down from the mountain, Jesus commanded them, saying, "Don't tell anyone what you saw, until the Son of Man has risen from the dead. 17.10. His disciples asked him, saying, "Then why do the scribes say that Elijah must come first? 17.11. Jesus answered them, "Elijah indeed comes first, and will restore all things 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them. 21.1. When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples 21.2. saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. 21.3. If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them. 21.4. All this was done, that it might be fulfilled which was spoken through the prophet, saying 21.5. Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey. 21.6. The disciples went, and did just as Jesus commanded them 21.7. and brought the donkey and the colt, and laid their clothes on them; and he sat on them. 21.8. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 21.9. The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest! 21.10. When he had come into Jerusalem, all the city was stirred up, saying, "Who is this? 21.11. The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee. 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 21.14. The blind and the lame came to him in the temple, and he healed them. 21.15. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indigt 21.16. and said to him, "Do you hear what these are saying?"Jesus said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?' 21.17. He left them, and went out of the city to Bethany, and lodged there. 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 23.36. Most assuredly I tell you, all these things will come upon this generation. 23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 23.38. Behold, your house is left to you desolate. 23.39. For I tell you, you will not see me from now on, until you say, 'Blessed is he who comes in the name of the Lord!' 26.2. You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.
23. Tosefta, Rosh Hashanah, 1.15 (1st cent. CE - 2nd cent. CE)

24. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE)

25. Palestinian Talmud, Sukkah, 4.3 (2nd cent. CE - 5th cent. CE)

26. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

45a. וכי לייבשן הוא צריך אלא אימא על גב האיצטבא אמר רחבא אמר (רב) יהודה הר הבית סטיו כפול היה סטיו לפנים מסטיו:, big strongמתני׳ /strong /big מצות ערבה כיצד מקום היה למטה מירושלים ונקרא מוצא יורדין לשם ומלקטין משם מורביות של ערבה ובאין וזוקפין אותן בצדי המזבח וראשיהן כפופין על גבי המזבח תקעו והריעו ותקעו בכל יום מקיפין את המזבח פעם אחת ואומרים אנא ה' הושיעה נא אנא ה' הצליחה נא ר' יהודה אומר אני והו הושיעה נא ואותו היום מקיפין את המזבח שבע פעמים בשעת פטירתן מה הן אומרים יופי לך מזבח יופי לך מזבח ר"א אומר ליה ולך מזבח ליה ולך מזבח,כמעשהו בחול כך מעשהו בשבת אלא שהיו מלקטין אותן מערב ומניחין אותן בגיגיות של זהב כדי שלא יכמושו ר' יוחנן בן ברוקה אומר חריות של דקל היו מביאין וחובטין אותן בקרקע בצדי המזבח ואותו היום נקרא חבוט חריות מיד תינוקות שומטין את לולביהן ואוכלין אתרוגיהן:, big strongגמ׳ /strong /big תנא מקום קלניא הוה ותנא דידן מ"ט קרי ליה מוצא איידי דמיפק מכרגא דמלכא קרי ליה מוצא:,ובאין וזוקפין אותן בצדי כו': תנא רבות וארוכות וגבוהות אחד עשר אמה כדי שיהו גוחות על המזבח אמה,אמר מרימר משום מר זוטרא שמע מינה על היסוד מנח להו דאי סלקא דעתך אארעא מנח להו מכדי עלה אמה וכנס אמה זהו יסוד עלה חמש וכנס אמה זהו סובב עלה שלש זהו מקום הקרנות גוחות על גבי המזבח היכי משכחת לה אלא לאו ש"מ איסוד מנח להו שמע מינה,אמר רבי אבהו מאי קראה שנאמר (תהלים קיח, כז) אסרו חג בעבותים עד קרנות המזבח א"ר אבהו אמר ר"א כל הנוטל לולב באגודו והדס בעבותו מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנאמר 45a. bAnd does he need to dry them?Clearly, that is not his intention. Why, then, would he place the ilulavimon the roof? bRather,emend your version and bsay: On the benchbeneath the roof, in a place designated for that purpose. bRaḥava saidthat bRav Yehuda said: The Temple Mount was a double colonnade [ isetav /i], a colonnade within a colonnade,and there was room there to place the ilulavim /i., strongMISHNA: /strong bHow is the mitzva ofthe bwillow branchfulfilled? bThere was a place below Jerusalem, and it was called Motza. Theywould bdescend there and gather willow branches [ imurbiyyot /i] from there. And theywould then bcome and stand them upright at the sides of the altar, andthe btopsof the branches would bbe inclined over the top of the altar. Theythen bsounded a itekia /i,a simple uninterrupted blast, bsounded a iterua /i,a broken sound and/or a series of short staccato blasts, band soundedanother itekia /i. Each day theywould bcircle the altar one time and say: “Lord, please save us. Lord, please grant us success”(Psalms 118:25). bRabbi Yehuda saysthat they would say: iAni vaho /i, please save us. And on that day,the seventh day of iSukkot /i, btheywould bcircle the altar seven times. At the time of their departureat the end of the Festival, bwhatwould bthey say?It is bbeautiful for you, altar;it is bbeautiful for you, altar. Rabbi Elazar saidthat they would say: bTo the Lord and to you, altar; to the Lord and to you, altar. /b,The mishna notes: bAs its performance during the week, so is its performance on Shabbat; exceptfor the fact bthat they would gatherthe branches bfromShabbat beve and place them in basins of gold so that they would not dry. Rabbi Yoḥa ben Beroka says:There was a unique custom on the seventh day. bThey would bring palm branchesto the Temple band place them on the ground at the sides of the altar, and thatseventh bdayof iSukkot bwas called:The day of the bplacing of palm branches. Immediatelyafter fulfilling the mitzva of taking the four species on the seventh day of the festival of iSukkot /i, bchildren remove their ilulavim /ifrom the binding band eat their ietrogim /ias an expression of extreme joy., strongGEMARA: /strong bIt was taught:Motza, which was mentioned in the mishna, bwasa Roman bmilitary colony [ ikelanya /i].The Gemara asks: bAnd the itanna /iof bourmishna, bwhat is the reasonthat bhe called it Motza?The reason is that bsince it is exempted from the king’s tax [ ikarga /i], they call it Motza,meaning removed.,§ The mishna continues: bAndafter gathering the willow branches, btheywould then bcome and stand them upright at the sidesof the altar. bIt was taught:The willow branches were bnumerous and long, and eleven cubits high, so that they would lean over the altarone bcubit. /b, bMareimar said in the name of Mar Zutra: Learn from itthat bone places them on the baseof the altar and not on the ground, bas, if it enters your mind that one places them on the ground,it would pose a difficulty in understanding the mishna. bNow, sincethe following is stated with regard to the structure of the altar: The altar bascendedone bcubithigh band indentedone bcubitand bthat isthe bbase,and it bascended fiveadditional cubits band indentedone bcubitand bthat isthe bsurrounding ledge,and bit ascended threeadditional cubits and bthat is the location of the hornsof the altar, as the height of the altar totaled nine cubits; consequently, bwhere can you finda case where the willow branches blean over the altarone cubit? Due to the indentations, the branches would need to stand inclined. Eleven cubits would not be sufficiently high to lean one cubit over the altar. bRather, is it notthat one must bconclude fromthis that the branches were bplaced on the base,adding a cubit to their height? The Gemara concludes: Indeed, bconclude from itthat it is so., bRabbi Abbahu said: What isthe bversethat alludes to the fact that the branches must lean one cubit over the top of the altar? It is bas it is stated: “Encircle [ iisru /i] with branches on the Festival until the horns of the altar”(Psalms 118:27), indicating that willow branches should surround the horns of the altar. That is facilitated by standing the branches on the base. The Gemara cites derivations based on different interpretations of the terms in that verse. bRabbi Abbahu saidthat bRabbi Elazar said:With regard to banyone who takes a ilulavin its binding and a myrtle branch in its dense-leavedform, bthe verse ascribes himcredit bas though he built an altar and sacrificed an offering upon it, as it is stated: /b
27. Anon., Pesiqta De Rav Kahana, 6.2



Subjects of this text:

subject book bibliographic info
abel Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
abraham Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 307
akiba Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 307
akiva Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 377
alleluia Alikin, The Earliest History of the Christian Gathering (2009) 279
altar Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 91, 107, 111, 307; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192
anthropomorphism, wrath Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
ark Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
atonement Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 297
baptism, baptismal formula Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
boethusians Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 111
calendar Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 111
christian, early christian, anti-christian, christianity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33
christian scriptures, new testament Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 87, 91
circumambulation Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 91, 111
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 307
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
david/davidic king Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
didache Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
divine/god, exile Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
eating Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 107
epictetus Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
eschatology Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 87, 91, 297
etrog, citron Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 297
eucharist, eucharist prayers Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
exegesis, and orthography Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
exile Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
fox, h. Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 107, 111
galilee, galilean Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33
gospel of thomas Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 300
grooms qedushta, the (qallir)' Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 337
hagigah, tractate in mishna, tosefta and talmud Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 377
hallel Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 111, 297
hanukka Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 87
hasmonean Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 87
holy of holies Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 377
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
hosanna Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 87
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192, 255
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
israel, tribes Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192
jerusalem Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33, 168
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33
jesus, failure of his messianic enterprise vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33, 168
jesus, historical jesus, authenticity of sayings, self-perception Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33
jesus, kingly/davidic messiahship/descent Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
jesus, son of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
jesus Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 87, 91, 111; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
jewish prayers/ prayer-practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
jubilees Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 111
judah (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
judgment Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 297
kallir, eleazar (r.) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
kloppenborg, john Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 300
kyrios Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
liturgy Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
lulav Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 87, 91, 297, 307
messiah, gods anointed, messiahship, messianic, diarchic messianism Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33
messianism Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 87
myrtle Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 297
name (divine) Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
nazareth, nazarene Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33
obedience Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
pagan/gentile prayer/prayer practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
parables, of the vineyard Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 300
paradise, pardes, entered pardes Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 377
parousia (of christ) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
paul Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 377
persecution, rejection, death vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
pesaḥ, passover Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 87, 111
petition Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
philistines Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
pilgrimage Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 87, 91
piyyuṭ Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
praise Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 297
prayer Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 111, 297
priests Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 300
procession Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 87, 111
prophet, prophecy, prophetic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
psalm Alikin, The Earliest History of the Christian Gathering (2009) 279
psalms Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 111
rain Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 91, 297
redemption, divine Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
redemption Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
revelation of john Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192, 255
rosh hashana Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 297
sabbath Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 87, 107, 111
shmini aṣeret Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 91
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
son of man (generic, man, born of woman), sons of man Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33
spiritual food and drink Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
suffering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192, 255
symbol Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 87, 297, 307
synagogue Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 307; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
synoptic gospels, tradition, pre-synoptic v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
temple, sacrificial cult (in jerusalem) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33, 168
temple Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 377; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 87, 91, 111, 297, 307
temple (in jerusalem) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192
transfiguration Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 33
trees Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 86, 107
trumpet Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 107
urzeit Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218
willow Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 107, 111, 297, 307
willow procession Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 111
words for prayer, εὐχαριστέω/ εὐχαριστία Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 255
worship, heavenly worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192
yom kippur Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 297
zechariah, son of barachiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 168
ḥayyot, heilsgeschichte Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 218