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Tiresias: The Ancient Mediterranean Religions Source Database



6304
Hebrew Bible, Psalms, 98.3


זָכַר חַסְדּוֹ וֶאֱמוּנָתוֹ לְבֵית יִשְׂרָאֵל רָאוּ כָל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ׃He hath remembered His mercy and His faithfulness toward the house of Israel; All the ends of the earth have seen the salvation of our God.


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

26 results
1. Hebrew Bible, Deuteronomy, 1.19, 2.9, 3.24, 8.15, 9.26, 10.17 (9th cent. BCE - 3rd cent. BCE)

1.19. וַנִּסַּע מֵחֹרֵב וַנֵּלֶךְ אֵת כָּל־הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא הַהוּא אֲשֶׁר רְאִיתֶם דֶּרֶךְ הַר הָאֱמֹרִי כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ אֹתָנוּ וַנָּבֹא עַד קָדֵשׁ בַּרְנֵעַ׃ 2.9. וַיֹּאמֶר יְהוָה אֵלַי אֶל־תָּצַר אֶת־מוֹאָב וְאַל־תִּתְגָּר בָּם מִלְחָמָה כִּי לֹא־אֶתֵּן לְךָ מֵאַרְצוֹ יְרֻשָּׁה כִּי לִבְנֵי־לוֹט נָתַתִּי אֶת־עָר יְרֻשָּׁה׃ 3.24. אֲדֹנָי יְהוִה אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גָּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ׃ 8.15. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 9.26. וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 10.17. כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃ 1.19. And we journeyed from Horeb, and went through all that great and dreadful wilderness which ye saw, by the way to the hill-country of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea." 2.9. And the LORD said unto me: ‘Be not at enmity with Moab, neither contend with them in battle; for I will not give thee of his land for a possession; because I have given Ar unto the children of Lot for a possession.—" 3.24. ’O Lord GOD, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts?" 8.15. who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;" 9.26. And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand." 10.17. For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward."
2. Hebrew Bible, Exodus, 32.1-32.7 (9th cent. BCE - 3rd cent. BCE)

32.1. וְעַתָּה הַנִּיחָה לִּי וְיִחַר־אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל׃ 32.1. וַיַּרְא הָעָם כִּי־בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן־הָהָר וַיִּקָּהֵל הָעָם עַל־אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 32.2. וַיִּקַּח אֶת־הָעֵגֶל אֲשֶׁר עָשׂוּ וַיִּשְׂרֹף בָּאֵשׁ וַיִּטְחַן עַד אֲשֶׁר־דָּק וַיִּזֶר עַל־פְּנֵי הַמַּיִם וַיַּשְׁקְ אֶת־בְּנֵי יִשְׂרָאֵל׃ 32.2. וַיֹּאמֶר אֲלֵהֶם אַהֲרֹן פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם בְּנֵיכֶם וּבְנֹתֵיכֶם וְהָבִיאוּ אֵלָי׃ 32.3. וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל־יְהוָה אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם׃ 32.3. וַיִּתְפָּרְקוּ כָּל־הָעָם אֶת־נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶל־אַהֲרֹן׃ 32.4. וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.5. וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַיהוָה מָחָר׃ 32.6. וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק׃ 32.7. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃ 32.1. And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: ‘Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’" 32.2. And Aaron said unto them: ‘Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.’" 32.3. And all the people broke off the golden rings which were in their ears, and brought them unto Aaron." 32.4. And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf; and they said: ‘This is thy god, O Israel, which brought thee up out of the land of Egypt.’" 32.5. And when Aaron saw this, he built an altar before it; and Aaron made proclamation, and said: ‘To-morrow shall be a feast to the LORD.’" 32.6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to make merry." 32.7. And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly;"
3. Hebrew Bible, Genesis, 3.8-3.9, 19.7, 29.31, 30.22 (9th cent. BCE - 3rd cent. BCE)

3.8. וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃ 3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 19.7. וַיֹּאמַר אַל־נָא אַחַי תָּרֵעוּ׃ 29.31. וַיַּרְא יְהוָה כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה׃ 30.22. וַיִּזְכֹּר אֱלֹהִים אֶת־רָחֵל וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים וַיִּפְתַּח אֶת־רַחְמָהּ׃ 3.8. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden." 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’" 19.7. And he said: ‘I pray you, my brethren, do not so wickedly." 29.31. And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren." 30.22. And God remembered Rachel, and God hearkened to her, and opened her womb."
4. Hebrew Bible, Joel, 2.32 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Psalms, 73.19, 74.2, 75.8, 75.13, 85.12, 88.6, 88.8, 91.2, 95.4, 98.1-98.2, 98.6, 98.8-98.9, 104.1, 105.1, 105.10, 105.22, 105.47, 106.1, 106.8, 106.15, 106.21, 106.31, 110.1, 117.1, 121.4, 135.1, 137.1-137.2, 137.4, 138.14, 139.8, 139.14, 140.8, 141.8, 144.6 (9th cent. BCE - 3rd cent. BCE)

74.2. הַבֵּט לַבְּרִית כִּי מָלְאוּ מַחֲשַׁכֵּי־אֶרֶץ נְאוֹת חָמָס׃ 74.2. זְכֹר עֲדָתְךָ קָנִיתָ קֶּדֶם גָּאַלְתָּ שֵׁבֶט נַחֲלָתֶךָ הַר־צִיּוֹן זֶה שָׁכַנְתָּ בּוֹ׃ 75.8. כִּי־אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים׃ 85.12. אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף׃ 88.6. בַּמֵּתִים חָפְשִׁי כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר אֲשֶׁר לֹא זְכַרְתָּם עוֹד וְהֵמָּה מִיָּדְךָ נִגְזָרוּ׃ 88.8. עָלַי סָמְכָה חֲמָתֶךָ וְכָל־מִשְׁבָּרֶיךָ עִנִּיתָ סֶּלָה׃ 91.2. אֹמַר לַיהוָה מַחְסִי וּמְצוּדָתִי אֱלֹהַי אֶבְטַח־בּוֹ׃ 95.4. אֲשֶׁר בְּיָדוֹ מֶחְקְרֵי־אָרֶץ וְתוֹעֲפוֹת הָרִים לוֹ׃ 98.1. מִזְמוֹר שִׁירוּ לַיהוָה שִׁיר חָדָשׁ כִּי־נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה־לּוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ׃ 98.2. הוֹדִיעַ יְהוָה יְשׁוּעָתוֹ לְעֵינֵי הַגּוֹיִם גִּלָּה צִדְקָתוֹ׃ 98.6. בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ יְהוָה׃ 104.1. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃ 104.1. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 105.1. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 105.1. הוֹדוּ לַיהוָה קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו׃ 105.22. לֶאְסֹר שָׂרָיו בְּנַפְשׁוֹ וּזְקֵנָיו יְחַכֵּם׃ 106.1. וַיּוֹשִׁיעֵם מִיַּד שׂוֹנֵא וַיִּגְאָלֵם מִיַּד אוֹיֵב׃ 106.1. הַלְלוּיָהּ הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 106.21. שָׁכְחוּ אֵל מוֹשִׁיעָם עֹשֶׂה גְדֹלוֹת בְּמִצְרָיִם׃ 106.31. וַתֵּחָשֶׁב לוֹ לִצְדָקָה לְדֹר וָדֹר עַד־עוֹלָם׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 117.1. הַלְלוּ אֶת־יְהוָה כָּל־גּוֹיִם שַׁבְּחוּהוּ כָּל־הָאֻמִּים׃ 121.4. הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׃ 135.1. הַלְלוּ יָהּ הַלְלוּ אֶת־שֵׁם יְהוָה הַלְלוּ עַבְדֵי יְהוָה׃ 135.1. שֶׁהִכָּה גּוֹיִם רַבִּים וְהָרַג מְלָכִים עֲצוּמִים׃ 137.1. עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם־בָּכִינוּ בְּזָכְרֵנוּ אֶת־צִיּוֹן׃ 137.2. עַל־עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ׃ 137.4. אֵיךְ נָשִׁיר אֶת־שִׁיר־יְהוָה עַל אַדְמַת נֵכָר׃ 139.8. אִם־אֶסַּק שָׁמַיִם שָׁם אָתָּה וְאַצִּיעָה שְּׁאוֹל הִנֶּךָּ׃ 139.14. אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יֹדַעַת מְאֹד׃ 140.8. יְהֹוִה אֲדֹנָי עֹז יְשׁוּעָתִי סַכֹּתָה לְרֹאשִׁי בְּיוֹם נָשֶׁק׃ 141.8. כִּי אֵלֶיךָ יְהֹוִה אֲדֹנָי עֵינָי בְּכָה חָסִיתִי אַל־תְּעַר נַפְשִׁי׃ 144.6. בְּרוֹק בָּרָק וּתְפִיצֵם שְׁלַח חִצֶּיךָ וּתְהֻמֵּם׃ 74.2. Remember Thy congregation, which Thou hast gotten of old, Which Thou hast redeemed to be the tribe of Thine inheritance; And mount Zion, wherein Thou hast dwelt." 75.8. For God is judge; He putteth down one, and lifteth up another." 85.12. Truth springeth out of the earth; And righteousness hath looked down from heaven." 88.6. Set apart among the dead, Like the slain that lie in the grave, Whom Thou rememberest no more; And they are cut off from Thy hand. ." 88.8. Thy wrath lieth hard upon me, And all Thy waves Thou pressest down. Selah" 91.2. I will say of the LORD, who is my refuge and my fortress, My God, in whom I trust," 95.4. In whose hand are the depths of the earth; The heights of the mountains are His also." 98.1. A Psalm. O sing unto the LORD a new song; For He hath done marvellous things; His right hand, and His holy arm, hath wrought salvation for Him." 98.2. The LORD hath made known His salvation; His righteousness hath He revealed in the sight of the nations." 98.6. With trumpets and sound of the horn Shout ye before the King, the LORD." 104.1. Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty." 105.1. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples." 105.10. And He established it unto Jacob for a statute, To Israel for an everlasting covet;" 105.22. To bind his princes at his pleasure, And teach his elders wisdom." 106.1. Hallelujah. O give thanks unto the LORD; for He is good; for His mercy endureth for ever." 106.21. They forgot God their saviour, Who had done great things in Egypt;" 106.31. And that was counted unto him for righteousness, Unto all generations for ever." 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" 117.1. O praise the LORD, all ye nations; Laud Him, all ye peoples." 121.4. Behold, He that keepeth Israel Doth neither slumber nor sleep." 135.1. Hallelujah. Praise ye the name of the LORD; Give praise, O ye servants of the LORD," 137.1. By the rivers of Babylon, There we sat down, yea, we wept, When we remembered Zion." 137.2. Upon the willows in the midst thereof We hanged up our harps." 137.4. How shall we sing the LORD’S song In a foreign land?" 139.8. If I ascend up into heaven, Thou art there; If I make my bed in the nether-world, behold, Thou art there." 139.14. I will give thanks unto Thee, for I am fearfully and wonderfully made; Wonderful are Thy works; and that my soul knoweth right well." 140.8. O GOD the Lord, the strength of my salvation, Who hast screened my head in the day of battle," 141.8. For mine eyes are unto Thee, O GOD the Lord; In Thee have I taken refuge, O pour not out my soul." 144.6. Cast forth lightning, and scatter them; Send out Thine arrows, and discomfit them."
6. Hebrew Bible, 1 Kings, 8.33, 8.35 (8th cent. BCE - 5th cent. BCE)

8.33. בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃ 8.35. בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃ 8.33. When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;" 8.35. When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;"
7. Hebrew Bible, Amos, 7.2, 7.5 (8th cent. BCE - 6th cent. BCE)

7.2. וְהָיָה אִם־כִּלָּה לֶאֱכוֹל אֶת־עֵשֶׂב הָאָרֶץ וָאֹמַר אֲדֹנָי יְהוִה סְלַח־נָא מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא׃ 7.5. וָאֹמַר אֲדֹנָי יְהוִה חֲדַל־נָא מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא׃ 7.2. And if it had come to pass, that when they had made an end of eating the grass of the land—so I said: O Lord GOD, forgive, I beseech Thee; How shall Jacob stand? for he is small." 7.5. Then said I: O Lord GOD, cease, I beseech Thee; How shall Jacob stand? for he is small."
8. Hebrew Bible, Habakkuk, 1.7, 3.13 (8th cent. BCE - 6th cent. BCE)

1.7. אָיֹם וְנוֹרָא הוּא מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא׃ 3.13. יָצָאתָ לְיֵשַׁע עַמֶּךָ לְיֵשַׁע אֶת־מְשִׁיחֶךָ מָחַצְתָּ רֹּאשׁ מִבֵּית רָשָׁע עָרוֹת יְסוֹד עַד־צַוָּאר סֶלָה׃ 1.7. They are terrible and dreadful; Their law and their majesty proceed from themselves." 3.13. Thou art come forth for the deliverance of Thy people, for the deliverance of Thine anointed; Thou woundest the head out of the house of the wicked, uncovering the foundation even unto the neck. Selah"
9. Hebrew Bible, Jeremiah, 4.7 (8th cent. BCE - 5th cent. BCE)

4.7. עָלָה אַרְיֵה מִסֻּבְּכוֹ וּמַשְׁחִית גּוֹיִם נָסַע יָצָא מִמְּקֹמוֹ לָשׂוּם אַרְצֵךְ לְשַׁמָּה עָרַיִךְ תִּצֶּינָה מֵאֵין יוֹשֵׁב׃ 4.7. A lion is gone up from his thicket, and a destroyer of nations is set out, gone forth from his place; to make thy land desolate, that thy cities be laid waste, without inhabitant."
10. Hebrew Bible, Joshua, 8.22 (8th cent. BCE - 5th cent. BCE)

8.22. וְאֵלֶּה יָצְאוּ מִן־הָעִיר לִקְרָאתָם וַיִּהְיוּ לְיִשְׂרָאֵל בַּתָּוֶךְ אֵלֶּה מִזֶּה וְאֵלֶּה מִזֶּה וַיַּכּוּ אוֹתָם עַד־בִּלְתִּי הִשְׁאִיר־לוֹ שָׂרִיד וּפָלִיט׃ 8.22. And the other came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that side; and they smote them, so that they let none of them remain or escape."
11. Hebrew Bible, Judges, 6.22, 16.28 (8th cent. BCE - 5th cent. BCE)

6.22. וַיַּרְא גִּדְעוֹן כִּי־מַלְאַךְ יְהוָה הוּא וַיֹּאמֶר גִּדְעוֹן אֲהָהּ אֲדֹנָי יְהוִה כִּי־עַל־כֵּן רָאִיתִי מַלְאַךְ יְהוָה פָּנִים אֶל־פָּנִים׃ 16.28. וַיִּקְרָא שִׁמְשׁוֹן אֶל־יְהוָה וַיֹּאמַר אֲדֹנָי יֱהֹוִה זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם הַזֶּה הָאֱלֹהִים וְאִנָּקְמָה נְקַם־אַחַת מִשְּׁתֵי עֵינַי מִפְּלִשְׁתִּים׃ 6.22. And when Gid῾on perceived that he was an angel of the Lord, Gid῾on said, Alas, O Lord God! because I have surely seen an angel of the Lord face to face." 16.28. And Shimshon called to the Lord, and said, O Lord God, remember me, I pray Thee, and strengthen me, I pray Thee, only this once, O God, that I may be avenged on the Pelishtim for one of my two eyes."
12. Hebrew Bible, 1 Chronicles, 16.25 (5th cent. BCE - 3rd cent. BCE)

16.25. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 16.25. For great is the LORD, and highly to be praised; He also is to be feared above all gods."
13. Hebrew Bible, Nehemiah, 1.5, 4.14, 9.32 (5th cent. BCE - 4th cent. BCE)

1.5. וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 9.32. וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 1.5. and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;" 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day."
14. Hebrew Bible, Daniel, 2.31, 7.5, 7.7, 9.4, 9.20 (2nd cent. BCE - 2nd cent. BCE)

2.31. אַנְתְּה מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ צְלֵם חַד שַׂגִּיא צַלְמָא דִּכֵּן רַב וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ וְרֵוֵהּ דְּחִיל׃ 7.5. וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב וְלִשְׂטַר־חַד הֳקִמַת וּתְלָת עִלְעִין בְּפֻמַּהּ בֵּין שניה [שִׁנַּהּ] וְכֵן אָמְרִין לַהּ קוּמִי אֲכֻלִי בְּשַׂר שַׂגִּיא׃ 7.7. בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רביעיה [רְבִיעָאָה] דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא וְשִׁנַּיִן דִּי־פַרְזֶל לַהּ רַבְרְבָן אָכְלָה וּמַדֱּקָה וּשְׁאָרָא ברגליה [בְּרַגְלַהּ] רָפְסָה וְהִיא מְשַׁנְּיָה מִן־כָּל־חֵיוָתָא דִּי קָדָמַיהּ וְקַרְנַיִן עֲשַׂר לַהּ׃ 9.4. וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 2.31. Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible." 7.5. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: ‘Arise, devour much flesh.’" 7.7. After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns." 9.4. And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments," 9.20. And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;"
15. Septuagint, 1 Maccabees, 1.24, 3.25 (2nd cent. BCE - 2nd cent. BCE)

1.24. Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance. 3.25. Then Judas and his brothers began to be feared, and terror fell upon the Gentiles round about them.
16. Septuagint, Ecclesiasticus (Siracides), 1.8, 9.18, 43.29 (2nd cent. BCE - 2nd cent. BCE)

1.8. She dwells with all flesh according to his gift,and he supplied her to those who love him. 9.18. A babbler is feared in his city,and the man who is reckless in speech will be hated.
17. Septuagint, Wisdom of Solomon, 1.8, 9.18, 10.16 (2nd cent. BCE - 1st cent. BCE)

1.8. therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by. 9.18. And thus the paths of those on earth were set right,and men were taught what pleases thee,and were saved by wisdom. 10.16. She entered the soul of a servant of the Lord,and withstood dread kings with wonders and signs.
18. Philo of Alexandria, Allegorical Interpretation, 2.84 (1st cent. BCE - 1st cent. CE)

19. Anon., The Life of Adam And Eve, 21.2, 37.5 (1st cent. CE - 5th cent. CE)

20. New Testament, Acts, 4.9, 27.20 (1st cent. CE - 2nd cent. CE)

4.9. if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed 27.20. When neither sun nor stars shone on us for many days, and no small tempest pressed on us, all hope that we would be saved was now taken away.
21. New Testament, James, 5.15 (1st cent. CE - 1st cent. CE)

5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
22. New Testament, John, 11.12 (1st cent. CE - 1st cent. CE)

11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover.
23. New Testament, Luke, 6.46, 17.19 (1st cent. CE - 1st cent. CE)

6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you.
24. New Testament, Mark, 5.34, 13.20, 15.30-15.31, 16.17-16.18 (1st cent. CE - 1st cent. CE)

5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 16.17. These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover.
25. New Testament, Matthew, 7.21-7.22, 9.21, 25.11 (1st cent. CE - 1st cent. CE)

7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 9.21. for she said within herself, "If I just touch his garment, I will be made well. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.'
26. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)

11a. (עזרא ט, ט) כי עבדים אנחנו ובעבדותנו לא עזבנו אלהינו ויט עלינו חסד לפני מלכי פרס אימתי בזמן המן,רבי חנינא בר פפא פתח לה פתחא להא פרשתא מהכא (תהלים סו, יב) הרכבת אנוש לראשנו באנו באש ובמים באש בימי נבוכדנצר הרשע ובמים בימי פרעה ותוציאנו לרויה בימי המן,רבי יוחנן פתח לה פתחא להא פרשתא מהכא (תהלים צח, ג) זכר חסדו ואמונתו לבית ישראל ראו כל אפסי ארץ את ישועת אלהינו אימתי ראו כל אפסי ארץ את ישועת אלהינו בימי מרדכי ואסתר,ריש לקיש פתח לה פתחא להא פרשתא מהכא (משלי כח, טו) ארי נוהם ודוב שוקק מושל רשע על עם דל ארי נוהם זה נבוכדנצר הרשע דכתיב ביה (ירמיהו ד, ז) עלה אריה מסובכו דוב שוקק זה אחשורוש דכתיב ביה (דניאל ז, ה) וארו חיוה אחרי תניינה דמיה לדוב ותני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין בשר כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב,מושל רשע זה המן על עם דל אלו ישראל שהם דלים מן המצות,ר' אלעזר פתח לה פתחא להא פרשתא מהכא (קהלת י, יח) בעצלתים ימך המקרה ובשפלות ידים ידלוף הבית בשביל עצלות שהיה להם לישראל שלא עסקו בתורה נעשה שונאו של הקב"ה מך ואין מך אלא עני שנאמר (ויקרא כז, ח) ואם מך הוא מערכך ואין מקרה אלא הקב"ה שנאמר (תהלים קד, ג) המקרה במים עליותיו,רב נחמן בר יצחק פתח לה פתחא להא פרשתא מהכא (תהלים קכד, א) שיר המעלות לולי ה' שהיה לנו יאמר נא ישראל לולי ה' שהיה לנו בקום עלינו אדם (תהלים קכד,ב) אדם ולא מלך,רבא פתח לה פתחא להא פרשתא מהכא (משלי כט, ב) ברבות צדיקים ישמח העם ובמשול רשע יאנח עם ברבות צדיקים ישמח העם זה מרדכי ואסתר דכתיב והעיר שושן צהלה ושמחה ובמשול רשע יאנח עם זה המן דכתיב והעיר שושן נבוכה,רב מתנה אמר מהכא (דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו רב אשי אמר מהכא (דברים ד, לד) או הנסה אלהים וגו',ויהי בימי אחשורוש אמר רב ויי והי הדא דכתיב (דברים כח, סח) והתמכרתם שם לאויביך לעבדים ולשפחות וגו',ושמואל אמר (ויקרא כו, מד) לא מאסתים ולא געלתים לכלותם לא מאסתים בימי יוונים ולא געלתים בימי נבוכדנצר לכלותם בימי המן להפר בריתי אתם בימי פרסיים כי אני ה' אלהיהם בימי גוג ומגוג,במתניתא תנא לא מאסתים בימי כשדים שהעמדתי להם דניאל חנניה מישאל ועזריה ולא געלתים בימי יוונים שהעמדתי להם שמעון הצדיק וחשמונאי ובניו ומתתיה כה"ג לכלותם בימי המן שהעמדתי להם מרדכי ואסתר להפר בריתי אתם בימי פרסיים שהעמדתי להם של בית רבי וחכמי דורות כי אני ה' אלהיהם לעתיד לבוא שאין כל אומה ולשון יכולה לשלוט בהם,רבי לוי אמר מהכא (במדבר לג, נה) ואם לא תורישו את יושבי הארץ,רבי חייא אמר מהכא (במדבר לג, נו) והיה כאשר דמיתי לעשות להם אעשה לכם,אחשורוש אמר רב אחיו של ראש ובן גילו של ראש אחיו של ראש אחיו של נבוכדנצר הרשע שנקרא ראש שנאמר (דניאל ב, לח) אנת הוא רישא די דהבא בן גילו של ראש הוא הרג הוא ביקש להרוג הוא החריב הוא ביקש להחריב שנאמר (עזרא ד, ו) ובמלכות אחשורוש בתחלת מלכותו כתבו שטנה על יושבי יהודה וירושלם,ושמואל אמר שהושחרו פניהם של ישראל בימיו כשולי קדרה ורבי יוחנן אמר כל שזוכרו אמר אח לראשו ורבי חנינא אמר שהכל נעשו רשין בימיו שנאמר (אסתר י, א) וישם המלך אחשורוש מס,הוא אחשורוש הוא ברשעו מתחילתו ועד סופו (בראשית לו, מג) הוא עשו הוא ברשעו מתחילתו ועד סופו (במדבר כו, ט) הוא דתן ואבירם הן ברשען מתחילתן ועד סופן (דברי הימים ב כח, כב) הוא המלך אחז הוא ברשעו מתחילתו ועד סופו,(דברי הימים א א, כז) אברם הוא אברהם הוא בצדקו מתחילתו ועד סופו (שמות ו, כו) הוא אהרן ומשה הן בצדקן מתחילתן ועד סופן (שמואל א יז, יד) ודוד הוא הקטן הוא בקטנותו מתחילתו עד סופו כשם שבקטנותו הקטין עצמו אצל מי שגדול ממנו בתורה כך במלכותו הקטין עצמו אצל מי שגדול ממנו בחכמה,המולך אמר רב שמלך מעצמו אמרי לה לשבח ואמרי לה לגנאי אמרי לה לשבח דלא הוה איניש דחשיב למלכא כוותיה ואמרי לה לגנאי דלא הוה חזי למלכותא וממונא יתירא הוא דיהב וקם,מהודו ועד כוש רב ושמואל חד אמר הודו בסוף העולם וכוש בסוף העולם וחד אמר הודו וכוש גבי הדדי הוו קיימי כשם שמלך על הודו וכוש כך מלך מסוף העולם ועד סופו,כיוצא בדבר אתה אומר (מלכים א ה, ד) כי הוא רודה בכל עבר הנהר מתפסח ועד עזה רב ושמואל חד אמר תפסח בסוף העולם ועזה בסוף העולם וחד אמר תפסח ועזה בהדי הדדי הוו קיימי כשם שמלך על תפסח ועל עזה כך מלך על כל העולם כולו,שבע ועשרים ומאה מדינה אמר רב חסדא בתחילה מלך על שבע ולבסוף מלך על עשרים ולבסוף מלך על מאה אלא מעתה (שמות ו, כ) ושני חיי עמרם שבע ושלשים ומאת שנה מאי דרשת ביה שאני הכא דקרא יתירא הוא מכדי כתיב מהודו ועד כוש שבע ועשרים ומאה מדינה למה לי ש"מ לדרשה:,תנו רבנן שלשה מלכו בכיפה ואלו הן אחאב ואחשורוש ונבוכדנצר אחאב דכתיב (מלכים א יח, י) חי ה' אלהיך אם יש גוי וממלכה אשר לא שלח אדוני שם לבקשך וגו' ואי לא דהוה מליך עלייהו היכי מצי משבע להו,נבוכדנצר דכתיב (ירמיהו כז, ח) והיה הגוי והממלכה אשר לא יתן את צוארו בעול מלך בבל אחשורוש הא דאמרן 11a. b“For we are bondmen; yet our God has not forsaken us in our bondage, but has extended mercy unto us in the sight of the kings of Persia”(Ezra 9:9). bWhendid this occur? bIn the time of Haman. /b, bRabbi Ḥanina bar Pappa introduced this passage with an introduction from here:The verse states: b“You have caused men to ride over our heads; we went through fire and through water;but You brought us out into abundance” (Psalms 66:12). b“Through fire”;this was bin the days of the wicked Nebuchadnezzar,who cast the righteous into the furnace. b“And through water”;this was bin the days of Pharaoh,who decreed that all newborn males be cast into the water. b“But You brought us out into abundance”;this was bin the days of Haman,where abundant feasts played a pivotal role in their peril and salvation., bRabbi Yoḥa introduced this passage with an introduction from here:The verse states: b“He has remembered His mercy and His faithfulness toward the house of Israel: All the ends of the earth have seen the salvation of our God”(Psalms 98:3). bWhen did all the ends of the earth see the salvation of our God? In the days of Mordecai and Esther,for their peril and salvation became known through the letters sent throughout the empire., bReish Lakish introduced this passage with an introduction from here: “As a roaring lion, and a ravenous bear, so is a wicked ruler over a poor people”(Proverbs 28:15). b“A roaring lion”; this is the wicked Nebuchadnezzar, as it is written about him: “The lion has come up from his thicket”(Jeremiah 4:7). b“A hungry bear”; this is Ahasuerus, as it is written about him: “And behold, another beast, a second one, like a bear”(Daniel 7:5). bAnd Rav Yosef taughtthat bthesewho are referred to as a bear in the verse bare the Persians.They are compared to a bear, bas they eat and drinkin large quantities blike a bear; and they are coated with flesh like a bear; and they grow their hairlong blike a bear; and they never rest like a bear,whose manner it is to move about from place to place., b“A wicked ruler”; this is Haman. “Over a poor people”; this is the Jewish people,who are referred to in this manner bbecause they are poor intheir observance of bthe mitzvot. /b, bRabbi Elazar introduced this passage with an introduction from here: “Through laziness the rafters [ ihamekare /i] sink in [ iyimakh /i]; and through idleness of the hands the house leaks”(Ecclesiastes 10:18). Rabbi Elazar interprets the verse homiletically: bThrough the laziness of the Jewish people, who did not occupy themselves with Torahstudy, bthe enemy of the Holy One, Blessed be He,a euphemism for God Himself, bbecame poor [ imakh /i],so that, as it were, He was unable to help them, bas imakh /iis bnothing other than poor, as it is stated: “But if he be too poor [ imakh /i] for the valuation”(Leviticus 27:8). bAndthe word imekare /iin the verse bis referringto bnoone bother than the Holy One, Blessed be He, as it is stated: “Who lays the beams [ ihamekare /i] of His chambers in the waters”(Psalms 104:3)., bRav Naḥman bar Yitzḥak introduced this passage with an introduction from here: “A song of ascentsof David. bIf not for the Lord Who was with us, let Israel now say; if not for the Lord who was with us, when a man rose up against us”(Psalms 124:1–2). The verse speaks of b“a man”who rose up against us band not a king.This occurred in the days of Haman, as he, and not King Ahasuerus, was the chief enemy of the Jewish people., bRava introduced this passage with an introduction from here: “When the righteous are on the increase, the people rejoice; but when the wicked man rules, the people mourn”(Proverbs 29:2). b“When the righteous are on the increase, the people rejoice”; this is Mordecai and Esther, as it is written: “And the city of Shushan rejoiced and was glad”(Esther 8:15). b“But when the wicked man rules, the people mourn”; this is Haman, as it is written: “But the city of Shushan was perplexed”(Esther 3:15)., bRav Mattana saidhis introduction bfrom here: “For what nation is there so great, that has God so near to them”(Deuteronomy 4:7), as to witness the great miracles in the days of Mordecai and Esther? bRav Ashi saidhis introduction bfrom here:The verse states: b“Or has God venturedto go and take Him a nation from the midst of another nation?” (Deuteronomy 4:34), as in the times of Esther, God saved the Jewish people who were scattered throughout the Persian Empire.,§ The Gemara returns to its interpretation of the book of Esther. The verse states: b“And it came to pass [ ivayhi /i] in the days of Ahasuerus”(Esther 1:1). bRav said:The word ivayhimay be understood as if it said ivaiand ihi /i,meaning bwoe and mourning. This is as it is written: “And there you shall sell yourselves to your enemies for bondsmen and bondswomen,and no man shall buy you” (Deuteronomy 28:68). The repetitive nature of the verse, indicating that no one will be willing to buy you for servitude, but they will purchase you in order to murder you, indicates a doubly horrific situation, which is symbolized by the dual term ivayhi /i, meaning woe and mourning., bAnd Shmuel saidhis introduction from here: “And yet for all that, when they are in the land of their enemies, bI will not reject them, nor will I abhor them,to destroy them utterly, and to break My covet with them; for I am the Lord their God” (Leviticus 26:44). Shmuel explains: b“I will not reject them”;this was bin the days of the Greeks. “Nor will I abhor them”;this was bin the days ofVespasian. b“To destroy them utterly”;this was bin the days of Haman. “To break My covet with them”;this was bin the days of the Persians. “For I am the Lord their God”;this is bin the days of Gog and Magog. /b,An alternative understanding bwas taught in a ibaraita /i: “I will not reject them”;this was bin the days of the Chaldeans, when I appointed for them Daniel, Haiah, Mishael, and Azariahto pray on their behalf. b“Nor will I abhor them”;this was bin the days of the Greeks, when I appointed Shimon HaTzaddik for them, andthe bHasmonean and his sons, and Mattithiah the High Priest. “To destroy them utterly”;this was bin the days of Haman, when I appointed for themthe righteous leaders bMordecai and Esther. “To break My covet with them”;this was bin the days of the Romans, when I appointed for themthe Sages of bthe house of RabbiYehuda HaNasi band the Sages ofother bgenerations. “For I am the Lord their God”;this will be bin the future, when no nation orpeople of a foreign btongue will be ableto bsubjugate themfurther., bRabbi Levi saidhis introduction bfrom here: “But if you will not drive out the inhabitants of the landfrom before you, then it shall come to pass, that those whom you allow to remain of them shall be as thorns in your eyes” (Numbers 33:55). King Saul’s failure to completely annihilate Amalek allowed for the existence of his descendant Haman, who acted as a thorn in the eyes of Israel during the Purim episode., bRabbi Ḥiyya saidhis introduction bfrom here,the continuation of the previously cited verse: b“And it shall come to pass, that as I thought to do unto them, so I shall do unto you”(Numbers 33:56). Prior to the miracle of Purim, the Jewish people were subject to the punishment that the Torah designated for its enemies, because they did not fulfill God’s commandments.,The Gemara continues with its explanation of the book of Esther, beginning with a discussion of the name bAhasuerus. Rav said:The name should be viewed as a contraction: bThe brother of the head [ iaḥiv shel rosh /i] and of the same character as the head [ iben gilo shel rosh /i].Rav explains: bThe brother of the head,i.e., bthe brother of the wicked Nebuchadnezzar, who is called “head,” as it is stated: “You are the head of gold”(Daniel 2:38). bof the same character as the head, for he,Nebuchadnezzar, bkilledthe Jews, and bhe,Ahasuerus, bsought to killthem. bHe destroyedthe Temple, and bhe sought to destroythe foundations for the Temple laid by Zerubbabel, bas it is stated: “And in the reign of Ahasuerus, in the beginning of his reign, they wrote to him an accusation against the inhabitants of Judah and Jerusalem”(Ezra 4:6), and he ordered that the construction of the Temple cease., bAnd Shmuel said:The name Ahasuerus should be understood in the sense of black [ ishaḥor /i], as bthe face of the Jewish people was blackened in his days like the bottom of a pot. And Rabbi Yoḥa saida different explanation: bEveryone who recalled him said: “Woe upon his head” [ iaḥ lerosho /i]. And Rabbi Ḥanina said:The name alludes to the fact bthat everyone became poor[irash /i] in his days, as it is stated: “And the king Ahasuerus laid a tributeupon the land” (Esther 10:1).,The Gemara continues: b“This is [ ihu /i] Ahasuerus”(Esther 1:1); the term ihu /i, this is, comes to teach that bheremained as he was bin his wickedness from beginning to end.Similarly, wherever the words “this is” appear in this manner, the verse indicates that the individual under discussion remained the same from beginning to end, for example: b“This is [ ihu /i] Esau”(Genesis 36:43); bheremained bin his wickedness from beginning to end. “This is [ ihu /i] Dathan and Abiram”(Numbers 26:9); btheyremained bin their wickedness from beginning to end. “This is [ ihu /i] the king Ahaz”(II Chronicles 28:22); bheremained bin his wickedness from beginning to end. /b,The Gemara continues: The word ihuis also used to recognize sustained righteousness. b“Abram, this is [ ihu /i] Abraham”(I Chronicles 1:27); this indicates that Abraham didn’t change, as bheremained bin his righteousness from beginning to end.Similarly, b“This is [ ihu /i] Aaron and Moses”(Exodus 6:26); bthey remained in their righteousness fromthe bbeginningof their life btothe bendof their life. Similarly, with respect to David: b“And David, this was [ ihu /i] the youngest”(I Samuel 17:14), indicates that bhe remained in his humility from beginning to end. Just as in his youth,when he was still an ordinary individual, bhe humbled himself before anyone who was greater than him in Torah, so too, in his kingship, he humbled himself before anyone who was greater than him in wisdom. /b,The next term in the opening verse: b“Who reigned”(Esther 1:1), is now interpreted. bRav said:This comes to teach bthat he reigned on his own,without having inherited the throne. bSome saythis btohis bcredit, and some say it tohis bdisgrace.The Gemara explains: bSome saythis btohis bcredit, that there was noother bman as fit as him to be king. And some say it tohis bdisgrace, that he was not fit to be king, but he distributed large amounts of money, andin that way broseto the throne.,The opening verse continues that Ahasuerus reigned b“from Hodu to Cush.” Rav and Shmueldisagreed about its meaning. bOne said: Hoduis a country bat one end of the world, and Cushis a country bat theother bend of the world. And one said: Hodu and Cush are situated next to each other,and the verse means to say as follows: bJust asAhasuerus breignedwith ease boverthe adjacent countries of bHodu and Cush, so too, he reignedwith ease bfrom one end of the world to the other. /b, bOn a similarnote, byou saywith regard to Solomon: b“For he had dominion over all the region on this side of the river, from Tiphsah even to Gaza”(I Kings 5:4), and also with regard to this bRav and Shmueldisagreed. bOne said: Tiphsah is at one end of the world, whereas Gaza is at the other end of the world. And one said: Tiphsah and Gaza are situated next to each other,and the verse means to say as follows: bJust asSolomon breignedwith ease boverthe adjacent bTiphsah and Gaza, so too, he reignedwith ease bover the entire world. /b,The opening verse continues, stating that Ahasuerus reigned “over bseven and twenty and a hundred provinces”(Esther 1:1). bRav Ḥisda said:This verse should be understood as follows: bAt first he reigned over sevenprovinces; band then he reigned over twentymore; band finally he reigned overanother bhundred.The Gemara asks: bHowever, ifthat is bso,with regard to the similarly worded verse: b“And the years of the life of Amram were seven and thirty and a hundred years”(Exodus 6:20), bwhat would you expoundfrom bit?The Gemara answers: bIt is different here,in the book of Esther, basthis part of bthe verse isentirely bsuperfluous. Since it isalready bwritten: “From Hodu to Cush,” whythen bdo I need “Seven and twenty and a hundred provinces”?Rather, blearn from herethat these words come bforthis bexposition,to teach that Ahasuerus did not begin to reign over all of them at the same time.,§ Apropos the discussion of the kingdoms of Ahasuerus and Solomon, the Gemara cites a ibaraitain which bthe Sages taught: Threemen bruled over theentire bworld, and they were Ahab, and Ahasuerus, and Nebuchadnezzar.The Gemara explains: bAhab, as it is writtenin the words of Obadiah, servant of Ahab, to Elijah: b“As the Lord your God lives, there is no nation or kingdom where my master has not sent to seek you,and they said: He is not there; and he made the kingdom and nation swear, that they had not found you” (I Kings 18:10). bAnd if he did not reign over them, how could he have made them swear?Apparently, then, he reigned over the entire world., bNebuchadnezzaralso ruled over the whole world, bas it is written: “And it shall come to pass, that the nation and the kingdomthat not serve this same Nebuchadnezzar, the king of Babylonia, and that bwill not put their neck under the yoke of the king of Babylonia,that nation will I visit, says the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand” (Jeremiah 27:8). bAhasuerusalso ruled the world, bas we have saidabove.


Subjects of this text:

subject book bibliographic info
aaron (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
aaron of philae, st (monk), festival of van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
aaron of philae, st (monk) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
abba bar kahana Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
abramson, s. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
adam, pardoning of Levison, The Greek Life of Adam and Eve (2023) 843
ahasuerus Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 91
aibo, rabbi Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
anger, god (lord), of Levison, The Greek Life of Adam and Eve (2023) 843
ascent, adam, of Levison, The Greek Life of Adam and Eve (2023) 345
ascent Levison, The Greek Life of Adam and Eve (2023) 843
babylon/babylonia/babylonian Levison, The Greek Life of Adam and Eve (2023) 345
beast Levison, The Greek Life of Adam and Eve (2023) 345
bilhah Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
boundaries Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
budge, sir ernest wallis van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
cain Levison, The Greek Life of Adam and Eve (2023) 843
camels van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
canon/canonical Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
childbirth, pain (agony) of Levison, The Greek Life of Adam and Eve (2023) 679
childlessness Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
church, fathers Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
comparative Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
confession Levison, The Greek Life of Adam and Eve (2023) 679
daniel, vision of Levison, The Greek Life of Adam and Eve (2023) 345
day, cosmic ordering, of Levison, The Greek Life of Adam and Eve (2023) 345, 843
easter van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
eastertide van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
egypt Levison, The Greek Life of Adam and Eve (2023) 345
ephron Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
ethiopians Levison, The Greek Life of Adam and Eve (2023) 345
fear of god Levison, The Greek Life of Adam and Eve (2023) 345, 843
flesh, sin of Levison, The Greek Life of Adam and Eve (2023) 679
gabriel Levison, The Greek Life of Adam and Eve (2023) 843
gender Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
glory, lord, of the Levison, The Greek Life of Adam and Eve (2023) 345
god, anger of Levison, The Greek Life of Adam and Eve (2023) 843
god, light of the whole creation, as Levison, The Greek Life of Adam and Eve (2023) 345
god, presence of Levison, The Greek Life of Adam and Eve (2023) 345
god, promise of Levison, The Greek Life of Adam and Eve (2023) 843
god, walking of Levison, The Greek Life of Adam and Eve (2023) 345
gods Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
hands, god, of Levison, The Greek Life of Adam and Eve (2023) 345
health Levison, The Greek Life of Adam and Eve (2023) 679
heaven, third Levison, The Greek Life of Adam and Eve (2023) 345
hellenistic-roman language/literature Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
horses Levison, The Greek Life of Adam and Eve (2023) 345
hymns Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
israel Levison, The Greek Life of Adam and Eve (2023) 843
jacob Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
jesus Levison, The Greek Life of Adam and Eve (2023) 679; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
jonathan Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
joseph Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 91
joshua ben ḥananiah Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
joḥanan Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 91
judah b. kalonymos Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
kingdom Levison, The Greek Life of Adam and Eve (2023) 679
layton, bentley van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
leah Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
matriarchs Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
michael Levison, The Greek Life of Adam and Eve (2023) 843
miracle of the camels leg van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
miracle of the poor man and the rich man van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
miracles van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
monastic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
moon Levison, The Greek Life of Adam and Eve (2023) 345
moses Levison, The Greek Life of Adam and Eve (2023) 679
moses (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
mystery Levison, The Greek Life of Adam and Eve (2023) 843
nan, angel Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
nan, apocalypticism Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
nan, apocrypha Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
near canon Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
nebuchadnezzar Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 91; Levison, The Greek Life of Adam and Eve (2023) 345, 843
nile inundation van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
oath Levison, The Greek Life of Adam and Eve (2023) 679
old testament Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
paul, st (biblical) van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
persia and persians Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 91
plagues (seventy) Levison, The Greek Life of Adam and Eve (2023) 345
praise Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
prayer Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
prayers, eve, of Levison, The Greek Life of Adam and Eve (2023) 679
pregnancy Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
prokeimenon van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
pseudepigrapha Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
pseudo-maimonides, commentary to esther Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
qumran Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
rabbah bar afdon Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
rabbah bar efron Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
rabbinic literature Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
rachel Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
samuel bar naḥman Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
second miracle of the nile inundation van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
sermon of the mount van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
siman Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67, 91
simeon ben laqish Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 91
soul, adam, of Levison, The Greek Life of Adam and Eve (2023) 345, 843
stephen the protomartyr, st van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 17
sun Levison, The Greek Life of Adam and Eve (2023) 345
tosafot Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67
trumpet Levison, The Greek Life of Adam and Eve (2023) 345
uriel Levison, The Greek Life of Adam and Eve (2023) 843
virgin' Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 51
vision, daniel, of Levison, The Greek Life of Adam and Eve (2023) 345
voice, frightful Levison, The Greek Life of Adam and Eve (2023) 843
voice, god (lord), of Levison, The Greek Life of Adam and Eve (2023) 345, 843
voice Levison, The Greek Life of Adam and Eve (2023) 345
wilderness Levison, The Greek Life of Adam and Eve (2023) 843
yudan, rabbi Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 168
zakut, abraham Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 67