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Tiresias: The Ancient Mediterranean Religions Source Database



6276
Hebrew Bible, Song Of Songs, 8.11-8.12


כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver.


כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred.


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

13 results
1. Hebrew Bible, Song of Songs, 1.1, 1.5-1.6, 1.14, 2.15, 3.7, 3.9, 3.11, 4.12-4.16, 5.3-5.7, 7.7-7.9, 7.11-7.12, 8.5-8.10, 8.12-8.14 (9th cent. BCE - 3rd cent. BCE)

1.1. נָאווּ לְחָיַיִךְ בַּתֹּרִים צַוָּארֵךְ בַּחֲרוּזִים׃ 1.1. שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה׃ 1.5. שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃ 1.6. אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי׃ 1.14. אֶשְׁכֹּל הַכֹּפֶר דּוֹדִי לִי בְּכַרְמֵי עֵין גֶּדִי׃ 2.15. אֶחֱזוּ־לָנוּ שׁוּעָלִים שׁוּעָלִים קְטַנִּים מְחַבְּלִים כְּרָמִים וּכְרָמֵינוּ סְמָדַר׃ 3.7. הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל׃ 3.9. אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן׃ 3.11. צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃ 4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃ 4.13. שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃ 4.14. נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל־רָאשֵׁי בְשָׂמִים׃ 4.15. מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן־לְבָנוֹן׃ 4.16. עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו׃ 5.3. פָּשַׁטְתִּי אֶת־כֻּתָּנְתִּי אֵיכָכָה אֶלְבָּשֶׁנָּה רָחַצְתִּי אֶת־רַגְלַי אֵיכָכָה אֲטַנְּפֵם׃ 5.4. דּוֹדִי שָׁלַח יָדוֹ מִן־הַחֹר וּמֵעַי הָמוּ עָלָיו׃ 5.5. קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי וְיָדַי נָטְפוּ־מוֹר וְאֶצְבְּעֹתַי מוֹר עֹבֵר עַל כַּפּוֹת הַמַּנְעוּל׃ 5.6. פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְדַבְּרוֹ בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי׃ 5.7. מְצָאֻנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר הִכּוּנִי פְצָעוּנִי נָשְׂאוּ אֶת־רְדִידִי מֵעָלַי שֹׁמְרֵי הַחֹמוֹת׃ 7.7. מַה־יָּפִית וּמַה־נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים׃ 7.8. זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת׃ 7.9. אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ־נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים׃ 7.11. אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ׃ 7.12. לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים׃ 8.5. מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃ 8.6. שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃ 8.7. מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃ 8.8. אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃ 8.9. אִם־חוֹמָה הִיא נִבְנֶה עָלֶיהָ טִירַת כָּסֶף וְאִם־דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אָרֶז׃ 8.12. כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃ 8.13. הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃ 8.14. בְּרַח דּוֹדִי וּדְמֵה־לְךָ לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל הָרֵי בְשָׂמִים׃ 1.1. THE song of songs, which is Solomon’s. 1.5. ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 1.6. Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’ 1.14. My beloved is unto me as a cluster of henna In the vineyards of En-gedi. 2.15. ’Take us the foxes, the little foxes, that spoil the vineyards; For our vineyards are in blossom.’ 3.7. Behold, it is the litter of Solomon; Threescore mighty men are about it, of the mighty men of Israel. 3.9. King Solomon made himself a palanquin of the wood of Lebanon. 3.11. Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart. 4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. 4.13. Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants 4.14. Spikenard and saffron, calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices. 4.15. Thou art a fountain of gardens, A well of living waters, And flowing streams from Lebanon. 4.16. Awake, O north wind; And come, thou south; Blow upon my garden, That the spices thereof may flow out. Let my beloved come into his garden, And eat his precious fruits. 5.3. I have put off my coat; How shall I put it on? I have washed my feet; How shall I defile them? 5.4. My beloved put in his hand by the hole of the door, And my heart was moved for him. 5.5. I rose up to open to my beloved; And my hands dropped with myrrh, And my fingers with flowing myrrh, Upon the handles of the bar. 5.6. I opened to my beloved; But my beloved had turned away, and was gone. My soul failed me when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer. 5.7. The watchmen that go about the city found me, They smote me, they wounded me; The keepers of the walls took away my mantle from me. 7.7. How fair and how pleasant art thou, O love, for delights! . 7.8. This thy stature is like to a palm-tree, and thy breasts to clusters of grapes. 7.9. I said: ‘I will climb up into the palm-tree, I will take hold of the branches thereof; and let thy breasts be as clusters of the vine, And the smell of thy countece like apples; 7.11. I am my beloved’s, and his desire is toward me. 7.12. Come, my beloved, let us go forth into the field; let us lodge in the villages. 8.5. Who is this that cometh up from the wilderness, Leaning upon her beloved? Under the apple-tree I awakened thee; There thy mother was in travail with thee; There was she in travail and brought thee forth. 8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 8.7. Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8.8. We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for? 8.9. If she be a wall, We will build upon her a turret of silver; And if she be a door, We will enclose her with boards of cedar. 8.10. I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace. 8.12. My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred. 8.13. Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’ 8.14. Make haste, my beloved, And be thou like to a gazelle or to a young hart Upon the mountains of spices.
2. Hebrew Bible, Genesis, 15.12 (9th cent. BCE - 3rd cent. BCE)

15.12. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 15.12. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him."
3. Hebrew Bible, Hosea, 10.1, 14.7 (9th cent. BCE - 3rd cent. BCE)

10.1. גֶּפֶן בּוֹקֵק יִשְׂרָאֵל פְּרִי יְשַׁוֶּה־לּוֹ כְּרֹב לְפִרְיוֹ הִרְבָּה לַמִּזְבְּחוֹת כְּטוֹב לְאַרְצוֹ הֵיטִיבוּ מַצֵּבוֹת׃ 10.1. בְּאַוָּתִי וְאֶסֳּרֵם וְאֻסְּפוּ עֲלֵיהֶם עַמִּים בְּאָסְרָם לִשְׁתֵּי עינתם [עוֹנֹתָם׃] 14.7. יֵלְכוּ יֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן׃ 10.1. Israel was a luxuriant vine, Which put forth fruit freely: As his fruit increased, He increased his altars; The more goodly his land was, The more goodly were his pillars." 14.7. His branches shall spread, And his beauty shall be as the olive-tree, And his fragrance as Lebanon."
4. Hebrew Bible, Leviticus, 6.2 (9th cent. BCE - 3rd cent. BCE)

6.2. צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃ 6.2. כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃ 6.2. Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby."
5. Hebrew Bible, Psalms, 51.20, 80.8-80.9, 80.11 (9th cent. BCE - 3rd cent. BCE)

80.8. אֱלֹהִים צְבָאוֹת הֲשִׁיבֵנוּ וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה׃ 80.9. גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ׃ 80.11. כָּסּוּ הָרִים צִלָּהּ וַעֲנָפֶיהָ אַרְזֵי־אֵל׃ 51.20. Do good in Thy favour unto Zion; build Thou the walls of Jerusalem." 80.8. O God of hosts, restore us; And cause Thy face to shine, and we shall be saved." 80.9. Thou didst pluck up a vine out of Egypt; Thou didst drive out the nations, and didst plant it." 80.11. The mountains were covered with the shadow of it, And the mighty cedars with the boughs thereof."
6. Hebrew Bible, 1 Kings, 5.12 (8th cent. BCE - 5th cent. BCE)

5.12. וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃ 5.12. And he spoke three thousand proverbs; and his songs were a thousand and five."
7. Hebrew Bible, Isaiah, 3.11-3.12, 3.14-3.15, 5.1-5.9, 6.3 (8th cent. BCE - 5th cent. BCE)

3.11. אוֹי לְרָשָׁע רָע כִּי־גְמוּל יָדָיו יֵעָשֶׂה לּוֹ׃ 3.12. עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ׃ 3.14. יְהוָה בְּמִשְׁפָּט יָבוֹא עִם־זִקְנֵי עַמּוֹ וְשָׂרָיו וְאַתֶּם בִּעַרְתֶּם הַכֶּרֶם גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם׃ 3.15. מלכם [מַה־] [לָּכֶם] תְּדַכְּאוּ עַמִּי וּפְנֵי עֲנִיִּים תִּטְחָנוּ נְאֻם־אֲדֹנָי יְהוִה צְבָאוֹת׃ 5.1. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃ 5.1. כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ 5.2. הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃ 5.2. וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.3. וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃ 5.3. וְיִנְהֹם עָלָיו בַּיּוֹם הַהוּא כְּנַהֲמַת־יָם וְנִבַּט לָאָרֶץ וְהִנֵּה־חֹשֶׁךְ צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ׃ 5.4. מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.5. וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃ 5.6. וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃ 5.7. כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃ 5.8. הוֹי מַגִּיעֵי בַיִת בְּבַיִת שָׂדֶה בְשָׂדֶה יַקְרִיבוּ עַד אֶפֶס מָקוֹם וְהוּשַׁבְתֶּם לְבַדְּכֶם בְּקֶרֶב הָאָרֶץ׃ 5.9. בְּאָזְנָי יְהוָה צְבָאוֹת אִם־לֹא בָּתִּים רַבִּים לְשַׁמָּה יִהְיוּ גְּדֹלִים וְטוֹבִים מֵאֵין יוֹשֵׁב׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 3.11. Woe unto the wicked! it shall be ill with him; For the work of his hands shall be done to him." 3.12. As for My people, a babe is their master, And women rule over them. O My people, they that lead thee cause thee to err, And destroy the way of thy paths." 3.14. The LORD will enter into judgment With the elders of His people, and the princes thereof: ‘It is ye that have eaten up the vineyard; The spoil of the poor is in your houses;" 3.15. What mean ye that ye crush My people, And grind the face of the poor?’ Saith the Lord, the GOD of hosts." 5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;" 5.2. And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. ." 5.3. And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard." 5.4. What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes?" 5.5. And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down;" 5.6. And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it." 5.7. For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry." 5.8. Woe unto them that join house to house, That lay field to field, Till there be no room, and ye be made to dwell Alone in the midst of the land!" 5.9. In mine ears said the LORD of hosts: of a truth many houses shall be desolate, Even great and fair, without inhabitant." 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory."
8. Hebrew Bible, Jeremiah, 2.21 (8th cent. BCE - 5th cent. BCE)

2.21. וְאָנֹכִי נְטַעְתִּיךְ שֹׂרֵק כֻּלֹּה זֶרַע אֱמֶת וְאֵיךְ נֶהְפַּכְתְּ לִי סוּרֵי הַגֶּפֶן נָכְרִיָּה׃ 2.21. Yet I had planted thee a noble vine, Wholly a right seed; How then art thou turned into the degenerate plant of a strange vine unto Me?"
9. Anon., 1 Enoch, 90.28-90.29 (3rd cent. BCE - 2nd cent. BCE)

90.28. And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried 90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.
10. Hebrew Bible, Daniel, 12.7 (2nd cent. BCE - 2nd cent. BCE)

12.7. וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃ 12.7. And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished."
11. New Testament, Mark, 12.1-12.12 (1st cent. CE - 1st cent. CE)

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'? 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away.
12. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)

60a. חזינא ליה אזל אוקמיה להדי יומא בתקופת תמוז א"ל איסתכל ביה א"ל לא מצינא א"ל יומא דחד משמשי דקיימי קמי דקודשא בריך הוא אמרת לא מצינא לאיסתכלא ביה שכינה לא כל שכן,אמר ליה קיסר לרבי יהושע בן חנניה בעינא דאיצבית ליה נהמא לאלהיכו אמר ליה לא מצית אמאי נפישי חילוותיה א"ל איברא אמר ליה פוק צבית לגידא דרביתא דרויחא עלמא טרח שיתא ירחי קייטא אתא זיקא כנשיה לימא,טרח שיתא ירחי דסיתוא אתא מיטרא טבעיה בימא א"ל מאי האי אמר ליה הני כנושאי זלוחאי דאתו קמיה א"ל אי הכי לא מצינא,א"ל בת קיסר לר' יהושע בן חנניה אלהיכון נגרא הוא דכתיב (תהלים קד, ג) המקרה במים עליותיו אימא ליה דנעביד לי חדא מסתוריתא אמר לחיי בעא רחמי עלה ואינגעה אותבה בשוקא דרומי ויהבי לה מסתוריתא דהוו נהיגי דכל דמנגע ברומי יהבו ליה מסתוריתא ויתיב בשוקא וסתר דוללי כי היכי דליחזו אינשי וליבעי רחמי עליה,יומא חד הוה קא חליף התם הות יתבא וסתרה דוללי בשוקא דרומאי אמר לה שפירתא מסתוריתא דיהב ליך אלהי אמרה ליה אימא ליה לאלהיך לשקול מאי דיהב לי אמר לה אלהא דידן מיהב יהיב משקל לא שקיל,אמר רב יהודה שור כרסתן ופרסתן רב רישיה ורב גנובתיה וחילופא בחמרא למאי נפקא מינה למקח וממכר,ואמר רב יהודה שור שהקריב אדם הראשון קרן אחת היתה לו במצחו שנאמר (תהלים סט, לב) ותיטב לה' משור פר מקרין מפריס מקרין תרתי משמע אמר רב נחמן מקרן כתיב,ואמר רב יהודה שור שהקריב אדם הראשון קרניו קודמות לפרסותיו שנאמר ותיטב לה' משור פר מקרין מפריס מקרין ברישא והדר מפריס,מסייע ליה לר' יהושע בן לוי דאמר ריב"ל כל מעשה בראשית בקומתן נבראו בדעתן נבראו בצביונם נבראו שנאמר (בראשית ב, א) ויכולו השמים והארץ וכל צבאם אל תקרי צבאם אלא צביונם,דרש רבי חנינא בר פפא (תהלים קד, לא) יהי כבוד ה' לעולם ישמח ה' במעשיו פסוק זה שר העולם אמרו בשעה שאמר הקב"ה (בראשית א, יב) למינהו באילנות נשאו דשאים קל וחומר בעצמן,אם רצונו של הקב"ה בערבוביא למה אמר למינהו באילנות ועוד ק"ו ומה אילנות שאין דרכן לצאת בערבוביא אמר הקב"ה למינהו אנו עאכ"ו,מיד כל אחד ואחד יצא למינו פתח שר העולם ואמר יהי כבוד ה' לעולם ישמח ה' במעשיו,בעי רבינא הרכיב שני דשאים זה על גב זה 60a. bIwish to bsee Him.Rabbi Yehoshua bwent and stoodthe emperor bfacing the sun in the season of Tammuz,i.e., summer. Rabbi Yehoshua bsaid to him: Look at it.The emperor bsaid to him: I cannot.Rabbi Yehoshua bsaid to him:Now, if with regard to bthe sun, which isonly bone of the servants that stand before the Holy One, Blessed be He, you say: I cannot look at it,is it bnot all the more sowith regard to bthe Divine Presence? /b,§ The Gemara recounts: bTheRoman bemperor said to Rabbi Yehoshua ben Ḥaya: I desire to arrange bread,i.e., a meal, bfor your God.Rabbi Yehoshua bsaid to him: You cannot.The emperor asked him: bWhy?Rabbi Yehoshua said to him: bHis hosts are too great.The emperor bsaid to him: Truly,I wish to do it. Rabbi Yehoshua bsaid to him: Go out and arrangea meal bon the shore of the greatsea b[ idirvita /i], where there is a wideopen bspace.The emperor bworkedall bthe six months of summerto accomplish this. bA wind came and swept itall binto the sea. /b,The emperor bworkedto arrange another meal all bthe six months of winter. Rain came and sank itall bin the sea.The emperor bsaid toRabbi Yehoshua: bWhat is this?Rabbi Yehoshua bsaid to him: These areonly the bsweepersand floor bwashers that wait on Him,and they alone have eaten everything. The emperor bsaid to him: If so, I cannotarrange a meal before Him.,§ The Gemara recounts: bThe daughter of theRoman bemperor said to Rabbi Yehoshua ben Ḥaya: Your God is a carpenter, as it is written: “Who lays the beams of His upper chambers in the waters”(Psalms 104:3). bTell Him to make for me a distaff,a simple tool used in spinning. Rabbi Yehoshua ben Ḥaya bsaid: Very well. He prayed for mercy for her and she was strickenwith leprosy. bShe sat in the Roman market, and they gave her a distaff, since it was their customto bgive a distaff to anyone strickenwith leprosy bin Rome, andthe leper would bsit in the market and untangle bunchesof wool, bso that people would see and pray for mercy on him. /b, bOne dayRabbi Yehoshua ben Ḥaya bwas passing there,and he saw that bshe was sitting and untangling bunchesof wool bin the Roman market.Rabbi Yehoshua ben Ḥaya bsaid to her: Is the distaff my God gave you pleasing? She said to him: Tell your God to takeback bwhat He has given me.Rabbi Yehoshua ben Ḥaya bsaid to her: Our God gives,but bdoes not take. /b,§ bRav Yehuda says: A bullhas a large bpaunch andlarge bhooves. Its head is large, and its tail is large. And the oppositeis true bfor a donkey.The Gemara explains: bWhat is thepractical bdifferencethat results from such a statement? It is relevant bforpurposes of bbuying and selling.One who agrees to sell a bull must provide the buyer with one that fits this description, and the opposite for a donkey., bAnd Rav Yehuda says:The bbull that Adam, the firstman, bsacrificedas a thanks offering for his life being spared bhad a single horn on its forehead, as it is stated: “And it shall please the Lord better than a bullock that has horns [ imakrin /i] and hoofs”(Psalms 69:32). The Gemara comments: On the contrary, the word imakrinindicates twohorns. bRav Naḥman said:Although it is vocalized in the plural, imakranis writtenin the verse, without the letter iyod /i, to indicate that it had only a single horn., bAnd Rav Yehuda says:With regard to bthe bull that Adam, the firstman, bsacrificed, its horns preceded its hooves.It was not born of a cow, but rose fully formed out of the earth such that its head emerged first, bas it is stated: “And it shall please the Lord better than a bullock that has horns and hoofs.”The phrase b“has horns”comes bfirst, andonly bafterwardthe word b“hoofs.” /b,And this bsupportsthe statement of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: Allitems created during the bacts of Creation were created with theirfull bstature,immediately fit to bear fruit; bthey were created with theirfull mental bcapacities; they were created with theirfull bform. As it is stated: “And the heaven and the earth were finished, and all the host of them”(Genesis 2:1). bDo not readit as: b“The host of them [ itzeva’am /i]”; rather,read it as: bTheir form [ itzivyonam /i]. /b,§ bRabbi Ḥanina bar Pappa taught: “May the glory of the Lord endure forever; let the Lord rejoice in His works”(Psalms 104:31). bThis verse was stated by the minister of the world,i.e., the angel charged with overseeing the world. bWhen the Holy One, Blessed be He, said:“Let the earth put forth grass, herb yielding seed, and fruit tree bearing fruit bafter its kind”(Genesis 1:11), bthe grasses drew an ia fortiori /iinference bwith regard to themselves. /b,They reasoned: bIf the Holy One, Blessed be He, wishesthe bmixingof species, bwhy did he say: After its kind, with regard to the trees? And furthermore,let us draw ban ia fortiori /iinference: bIfwith regard to btrees, which do not naturally grow mixed,as they are large and distinct from one another, bthe Holy One, Blessed be He, said: “After its kind,” all the more sowith regard to bus,since grass naturally grows mixed., bImmediately, everykind of grass bemerged after its kind,as it is stated: “And the earth brought forth grass, herb yielding seed after its kind” (Genesis 1:12). bThe minister of the world beganto speak band said: “May the glory of the Lord endure forever; let the Lord rejoice in His works,”who do His will even when not explicitly instructed.,With regard to the above description, bRavina raises a dilemma:If one bgrafted twospecies of bgrass onto one another,as is done with trees
13. Anon., Midrash On Song of Songs, 2.45



Subjects of this text:

subject book bibliographic info
acrostics, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 295, 308
acrostics, reverse Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
angels, reciting the song of songs Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 244
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 285
apostles, preaching by Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
christology, and mariology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
circumcision Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60
dancing Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
daughters of jerusalem Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 153
david (king) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
desire, in song of songs piyyutim Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60
desire, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
ecclesiology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
egypt, egyptian poetry, song of songs and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 25
elijah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 159
elisha Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 159
eros, in yannais qedushta shir ha-shirim Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259
ethiopia Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
evangelical, spirituality Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
feminine i Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60
fire, of divine presence Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
first-person speech, for we are your people (ki anu ʿamekha) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259
first-person speech Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60
four empires Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 31
fragrance Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
garden imagery, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
god, as solomon Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 157
god, humanizing of in yannais qedushta shir ha-shirim Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259
greek Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
halakhah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60
heaven, ascension to Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
heaven, descending from Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
holy spirit, in poetry Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
imitatio dei Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 153
incarnation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
incense Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
intertextuality, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
israel, deifying of in yannais qedushta shir ha-shirim Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259
israel, praised for torah study and obedience Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60
jerusalem, rebuilding of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192
ki anu ʿamekha (for we are your people) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259
lamps Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
love, wing of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
love poetry, love songs Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 285
mariology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
martyrdom Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 157, 158, 159
mesopotamian poetry, influence of on song of songs Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 25
messiah Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 157, 158, 159, 192, 193
parables, of the vineyard Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 293, 295
payyetan, feminine persona of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60
pliny the elder Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 290
poetry, ethiopic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
poetry Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
praise, of jesus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prayers, symbol for Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prayers, written Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prayers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
preaching, in the early church Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
priests Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 293
prophecy, prophets, prophetic books Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 285
prophecy, spirit of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
prophets, ot Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
qedushta shir ha-shirim (anonymous) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 157, 158, 159
qedushta shir ha-shirim (yannai), parity and interdependence of god and israel in Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259
qedushta shir ha-shirim (yannai), temple in Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259
qedushta shir ha-shirim (yannai) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 243, 244, 259
rahit, rehitim, of yannai Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 259
refrains, in poetry of qallir Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
sacred marriage Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 25
sacrifice, christs Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
saints Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
shepherds, leaders of israel as Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 293
shivata for dew (qallir), formal complexity of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
shivata for dew (qallir) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 290, 291, 292, 293, 294, 295, 308
shivata shir ha-shirim (yannai) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192, 193
silluq, of yannais qedushta shir ha-shirim Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60, 243, 259
solomon, in aggadic tradition, as allegorical representation of god in the song of songs Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 157
solomon, in aggadic tradition, author of the song of songs Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 25
solomon Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522; Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 153
song of songs, biblical intertextuality and Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 25
song of songs, origins of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 25
song of songs piyyutim, poetic voice in Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 60
style Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
sun Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
tashraq (reverse acrostic) Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
temple, foundation stone of Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 290, 291
temple Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 159
title, of hymns and psalms Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
title, of tayyäs works Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
typology, interpretation of biblical books other than song of songs' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 31
verse-by-verse exegesis, in piyyut Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 193
verse by verse, in piyyutim Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 193
vineyard Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 192
vineyard imagery, in isaiah Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 286
vineyard imagery, in song of songs Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 286
voice Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
water, and fire Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522
word by word, in the shivata for dew Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 308
word of god (logos) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 522, 525
word of life Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525
yared Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 525