Tiresias: The Ancient Mediterranean Religions Source Database

8250

New Testament, Galatians, 4.21
Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; Tell me, you that desire to be under the law, don't you listen to thelaw?

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42 results
1. Hebrew Bible, Deuteronomy, 4.13, 32.43 (9th cent. BCE - 3rd cent. BCE) 4.13. וַיַּגֵּד לָכֶם אֶת־בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחוֹת אֲבָנִים׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 4.13. And He declared unto you His covet, which He commanded you to perform, even the ten words; and He wrote them upon two tables of stone." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people."
2. Hebrew Bible, Exodus, 24.7-24.8, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE) 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31. וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32. וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33. וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃ 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him." 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him." 34.31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them." 34.32. And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai." 34.33. And when Moses had done speaking with them, he put a veil on his face." 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded." 34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him."
3. Hebrew Bible, Genesis, 4.6-4.7, 11.30, 21.9-21.10 (9th cent. BCE - 3rd cent. BCE) 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 21.9. וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃ 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?" 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’" 11.30. And Sarai was barren; she had no child." 21.9. And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport." 21.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’"
4. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE) 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
5. Hebrew Bible, Micah, 7.4 (9th cent. BCE - 3rd cent. BCE) 7.4. טוֹבָם כְּחֵדֶק יָשָׁר מִמְּסוּכָה יוֹם מְצַפֶּיךָ פְּקֻדָּתְךָ בָאָה עַתָּה תִהְיֶה מְבוּכָתָם׃ 7.4. The best of them is as a brier; The most upright is worse than a thorn hedge; The day of thy watchmen, even thy visitation, is come; Now shall be their perplexity."
6. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE) 4.13. כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ 4.13. For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name."
7. Hebrew Bible, Isaiah, 54.1 (8th cent. BCE - 5th cent. BCE) 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD."
8. Hebrew Bible, Jeremiah, 31.33 (8th cent. BCE - 5th cent. BCE) 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;"
9. Hebrew Bible, Ezekiel, 34.27 (6th cent. BCE - 5th cent. BCE) 34.27. וְנָתַן עֵץ הַשָּׂדֶה אֶת־פִּרְיוֹ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהָיוּ עַל־אַדְמָתָם לָבֶטַח וְיָדְעוּ כִּי־אֲנִי יְהוָה בְּשִׁבְרִי אֶת־מֹטוֹת עֻלָּם וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם׃ 34.27. And the tree of the field shall yield its fruit, and the earth shall yield her produce, and they shall be safe in their land; and they shall know that I am the LORD, when I have broken the bars of their yoke, and have delivered them out of the hand of those that made bondmen of them."
10. Hebrew Bible, Zechariah, 2.12 (5th cent. BCE - 4th cent. BCE) 2.12. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃ 2.12. For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye."
11. Septuagint, Ecclesiasticus (Siracides), 24.23 (2nd cent. BCE - 2nd cent. BCE) 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
12. Septuagint, Wisdom of Solomon, 24.23 (2nd cent. BCE - 1st cent. BCE)
13. Philo of Alexandria, On The Life of Abraham, 251 (1st cent. BCE - missingth cent. CE) 251. And that you may have no suspicion of any jealousy on my part, take, if you will, my own handmaid to wife; who is a slave indeed as to her body, but free and noble as to her mind; whose good qualities I have for a long time proved and experienced from the day when she was first introduced into my house, being an Egyptian by blood, and a Hebrew by deliberate choice.
14. Philo of Alexandria, On The Cherubim, 8-10 (1st cent. BCE - missingth cent. CE) 10. Why then do we wonder if God once for all banished Adam, that is to say, the mind out of the district of the virtues, after he had once contracted folly, that incurable disease, and if he never permitted him again to return, when he also drives out and banishes from wisdom and from the wise man every sophist, and the mother of sophists, the teaching that is of elementary instruction, while he calls the names of wisdom and of the wise man Abraham, and Sarah. IV. 10. He also considered this point, in the second place, that it is indispensable that the soul of the man who is about to receive sacred laws should be thoroughly cleansed and purified from all stains, however difficult to be washed out, which the promiscuous multitude of mixed men from all quarters has impregnated cities with;
15. Philo of Alexandria, On The Preliminary Studies, 12-13, 139, 14, 141, 15, 154, 16-18, 180, 19-24, 9, 11 (1st cent. BCE - missingth cent. CE) 11. And as you must know that it is common for there to be great preludes to great propositions, and the greatest of all propositions is virtue, for it is conversant about the most important of all materials, namely, about the universal life of man; very naturally, therefore, that will not employ any short preface, but rather it will use as such, grammar, geometry, astronomy, rhetoric, music, and all the other sorts of contemplation which proceed in accordance with reason; of which Hagar, the handmaid of Sarah, is an emblem, as we will proceed to show.
16. Philo of Alexandria, On The Migration of Abraham, 87-93, 86 (1st cent. BCE - missingth cent. CE) 86. What then is the fourth gift? The having a great name, for God says, "I will magnify thy Name;" and the meaning of this, as it appears to me, is as follows; as to be good is honourable, so also to appear to be so is advantageous. And truth is better than appearance, but perfect happiness is when the two are combined. For there are great numbers of people who apply themselves to virtue in genuine honesty and sincerity, and who admire its genuine beauty, having no regard to the reputation which they may have with the multitude, and who in consequence have been plotted against, being thought wicked though in reality they are good.
17. Philo of Alexandria, On The Change of Names, 255 (1st cent. BCE - missingth cent. CE) 255. But nevertheless, she is thought worthy of such an honourable reception from the prince, that her womb is opened by him, so as to receive the seed of divine generation, in order to cause the production of honourable pursuits and actions. Learn therefore, O soul, that Sarrah, that is, virtue, will bring forth to thee a son; and that Hagar, or intermediate instruction, is not the only one who will do so; for her offspring is one which has its knowledge from teaching, but the offspring of the other is entirely self-taught.
18. Philo of Alexandria, On Rewards And Punishments, 161 (1st cent. BCE - missingth cent. CE) 161. and hope is joy before joy, even though it may be somewhat defective in comparison with perfect joy. But still, it is in both these respects better than that which comes after; first, because it relaxes and softens the dry rigidity of care; and secondly, because by its anticipations it gives a forewarning of the impending perfect good. XXVIII.
19. Philo of Alexandria, On Sobriety, 9, 8 (1st cent. BCE - missingth cent. CE)
20. Philo of Alexandria, On Dreams, 1.240 (1st cent. BCE - missingth cent. CE) 1.240. Do you not see that encyclical instruction, that is, Hagar, says to the angel, "Art thou God who seest Me?" for she was not capable of beholding the most ancient cause, inasmuch as she was by birth a native of Egypt. But now the mind begins to be improved, so as to be able to contemplate the governor of all the powers;
21. Epictetus, Discourses, 4.1 (1st cent. CE - 2nd cent. CE)
22. New Testament, 1 Corinthians, 1.4, 5, 5.6, 5.7, 5.8, 5.13, 7.1, 7.18, 7.21, 7.22, 8.1-11.1, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.32, 11.7, 11.8, 11.9, 11.10, 12.13, 15.20, 15.21, 15.22, 15.46, 16.1, 16.2, 16.3, 16.4 (1st cent. CE - 1st cent. CE) 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus;
23. New Testament, 1 Thessalonians, 2.20, 4.1 (1st cent. CE - 1st cent. CE) 2.20. For you are our glory and our joy. 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more.
24. New Testament, 1 Timothy, 3.2 (1st cent. CE - 1st cent. CE) 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
25. New Testament, 2 Corinthians, 3.6-3.7, 3.14-3.17, 5.17, 6.11 (1st cent. CE - 1st cent. CE)
26. New Testament, 2 Thessalonians, 3.1 (1st cent. CE - 1st cent. CE) 3.1. Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you;
27. New Testament, 2 Timothy, 1.16 (1st cent. CE - 1st cent. CE) 1.16. May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain
28. New Testament, Apocalypse, 2.1, 3.11, 19.6-19.9 (1st cent. CE - 1st cent. CE) 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 3.11. I come quickly. Hold firmly that which you have, so that no one takes your crown. 19.6. I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, "Hallelujah! For the Lord our God, the Almighty, reigns! 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9. He said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" He said to me, "These are true words of God.
29. New Testament, Ephesians, 2.11-2.22 (1st cent. CE - 1st cent. CE) 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit.
30. New Testament, Galatians, 1.6, 1.7, 1.8, 1.9, 1.15, 1.16, 2.4, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.16, 4.19, 4.21-5.1, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 5.1, 5.2, 5.3, 5.4, 5.5, 5.11, 5.13, 5.14, 5.15, 6.15 (1st cent. CE - 1st cent. CE) 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace
31. New Testament, Hebrews, 7.5-7.6, 7.12, 7.16, 7.19, 7.28, 8.4, 8.10, 9.19, 9.22, 10.1, 10.8, 10.16, 10.28 (1st cent. CE - 1st cent. CE) 7.5. They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham 7.6. but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises. 7.12. For the priesthood being changed, there is of necessity a change made also in the law. 7.16. who has been made, not after the law of a fleshly commandment, but after the power of an endless life: 7.19. (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God. 7.28. For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.10. For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law) 10.16. This is the covet that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;'"then he says 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses.
32. New Testament, Philippians, 3.3-3.9, 3.19-3.21, 4.18 (1st cent. CE - 1st cent. CE) 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 3.4. though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
33. New Testament, Romans, 1.1, 1.8, 1.10, 2.25, 3.1-3.2, 3.18, 3.21, 4.19, 5.12-5.21, 7.4-7.12, 8.4-8.5, 8.12-8.17, 8.29, 9.2-9.6, 9.8, 9.17, 9.21-9.23, 10.5-10.13, 11.1-11.2, 11.5-11.6, 11.11-11.36, 12.2, 12.13, 13.8-13.10, 14.15, 14.21, 15.8-15.10, 15.14, 16.27 (1st cent. CE - 1st cent. CE) 1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.8. First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 1.10. requesting, if by any means now at last I may be prospered by the will of God to come to you. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.18. There is no fear of God before their eyes. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 4.19. Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.17. For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth. 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.13. contributing to the needs of the saints; given to hospitality. 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself. 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law. 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name. 15.10. Again he says, "Rejoice, you Gentiles, with his people. 15.14. I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others.
34. New Testament, John, 12.3, 20.17 (1st cent. CE - 1st cent. CE) 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'
35. New Testament, Matthew, 23.13-23.15 (1st cent. CE - 1st cent. CE) 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves.
36. Anon., Genesis Rabba, 39.11 (2nd cent. CE - 5th cent. CE) 39.11. וְאֶעֶשֶׂךָ לְגוֹי גָּדוֹל (בראשית יב, ב), אָמַר לוֹ וּמִנֹחַ לֹא הֶעֱמַדְתָּ שִׁבְעִים אֻמּוֹת, אָמַר לוֹ אוֹתָהּ אֻמָּה שֶׁכָּתוּב בָּהּ (דברים ד, ז): כִּי מִי גּוֹי גָּדוֹל, אֲנִי מַעֲמִיד מִמָּךְ. אָמַר רַבִּי בֶּרֶכְיָה אֶתֶּנְךָ וַאֲשִׂימְךָ, אֵין כְּתִיב כָּאן, אֶלָּא וְאֶעֶשְׂךָ, מִשֶּׁאֲנִי עוֹשֶׂה אוֹתְךָ בְּרִיָּה חֲדָשָׁה אַתְּ פָּרֶה וְרָבֶה. רַבִּי לֵוִי בַּר חִוְיָת וְרַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמְרוּ, שְׁלשָׁה גְּדֻלּוֹת וְאַרְבַּע בְּרָכוֹת כְּתִיב כָּאן, בִּשְֹּׂרוֹ שֶׁהֵן שְׁלשָׁה אָבוֹת וְאַרְבַּע אִמָּהוֹת. אָמַר רַבִּי חִיָּא לְפִי שֶׁהַדֶּרֶךְ מַגְרֶמֶת לִשְׁלשָׁה דְבָרִים, מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, וּמְמַעֶטֶת אֶת הַיְצִיאָה, וּמְמַעֶטֶת אֶת הַשֵּׁם. מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, וְאֶעֶשְׂךָ לְגוֹי גָדוֹל. מְמַעֶטֶת אֶת הַיְצִיאָה, וַאֲבָרֶכְךָ. מְמַעֶטֶת אֶת הַשֵּׁם, וַאֲגַדְלָה שְׁמֶךָ. וּלְפוּם דְּאָמְרִין אִינְשֵׁי מִבַּיִת לְבַיִת, חֲלוּק, מֵאֲתַר לַאֲתַר, נָפֶשׁ. בְּרַם אַתְּ לֹא נֶפֶשׁ אַתְּ חָסֵר וְלֹא מָמוֹן. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר, שֶׁיָּצָא מוֹנִיטִין שֶׁלּוֹ בָּעוֹלָם. אַרְבָּעָה הֵם שֶׁיָּצָא לָהֶם מוֹנִיטִין בָּעוֹלָם, אַבְרָהָם, וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל, יָצָא לוֹ מוֹנִיטִין, וּמַהוּ מוֹנִיטִין שֶׁלּוֹ, זָקֵן וּזְקֵנָה מִכָּאן בָּחוּר וּבְתוּלָה מִכָּאן. יְהוֹשֻׁעַ (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ וַיְהִי שָׁמְעוֹ בְּכָל הָאָרֶץ, יָצָא לוֹ מוֹנִיטִין בָּעוֹלָם, מַהוּ, שׁוֹר מִכָּאן וּרְאֵם מִכָּאן, עַל שֵׁם (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו. דָּוִד (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִיד בְּכָל הָאֲרָצוֹת, יָצָא לוֹ מוֹנִיטִין בָּעוֹלָם, וּמָה הָיָה מוֹנִיטִין שֶׁלּוֹ מַקֵּל וְתַרְמִיל מִכָּאן וּמִגְדָּל מִכָּאן, עַל שֵׁם (שיר השירים ד, ד): כְּמִגְדַּל דָּוִיד צַוָּארֵךְ. מָרְדְּכַי (אסתר ט, ד): כִּי גָּדוֹל מָרְדְּכַי בְּבֵית הַמֶּלֶךְ וְשָׁמְעוֹ הוֹלֵךְ בְּכָל הַמְדִינוֹת, יָצָא לוֹ מוֹנִיטִין, וּמַה מּוֹנִיטִין שֶׁלּוֹ שַׂק וָאֵפֶר מִכָּאן וַעֲטֶרֶת זָהָב מִכָּאן. אָמַר רַבִּי יוּדָן קוֹבֵעַ אֲנִי לְךָ בְּרָכָה בִּשְׁמוֹנֶה עֶשְׂרֵה, אֲבָל אֵין אַתְּ יוֹדֵעַ אִם שֶׁלִּי קוֹדֶמֶת אִם שֶׁלְּךָ קוֹדֶמֶת, אָמַר רַבִּי אֲחוּיָה בְּשֵׁם רַבִּי זְעֵירָא שֶׁלְּךָ קוֹדֶמֶת לְשֶׁלִּי, בְּשָׁעָה שֶׁהוּא אוֹמֵר מָגֵן אַבְרָהָם אַחַר כָּךְ מְחַיֵּה הַמֵּתִים. רַבִּי אַבָּהוּ אָמַר הַבֶּט נָא שָׁמַיִם אֵין כְּתִיב כָּאן אֶלָּא (בראשית טו, ה): הַשָּׁמַיְמָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּהֵ"א בָּרָאתִי אֶת הָעוֹלָם הֲרֵינִי מוֹסִיף הֵ"א עַל שִׁמְךָ וְאַתְּ פָּרֶה וְרָבֶה. וְאָמַר רַבִּי יוּדָן וְהָיוּ אוֹתוֹתֶיךָ מִנְיַן אֲבָרֶכְכָה, מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה. אָמַר רַבִּי לֵוִי לֹא שָׁם אָדָם פָּרָה מֵאַבְרָהָם עַד שֶׁנִּתְבָּרֵךְ, וְלֹא שָׁמָהּ לוֹ עַד שֶׁנִּתְבָּרֵךְ מֵאַבְרָהָם, כֵּיצַד אַבְרָהָם הָיָה מִתְפַּלֵּל עַל עֲקָרוֹת וְהֵם נִפְקָדוֹת, וְעַל הַחוֹלִים וְהֵם מַרְוִיחִים. רַב הוּנָא אָמַר לֹא סוֹף דָּבָר אַבְרָהָם הוֹלֵךְ אֵצֶל הַחוֹלֶה, אֶלָּא הַחוֹלֶה רוֹאֶה אוֹתוֹ וּמַרְוִיחַ. אָמַר רַבִּי חֲנִינָא אֲפִלּוּ סְפִינוֹת שֶׁהָיוּ מְפָרְשׁוֹת בַּיָּם הַגָּדוֹל הָיוּ נִצּוֹלוֹת בִּזְכוּתוֹ שֶׁל אַבְרָהָם. וְלֹא שֶׁל יַיִן נֶסֶךְ הָיוּ, אֶתְמְהָא, אֶלָּא חָלָא מֵזִיל חַמְרָא, בְּכָל מָקוֹם שֶׁיַּיִן עוֹבְדֵי כּוֹכָבִים מָצוּי יַיִן שֶׁל יִשְׂרָאֵל נִמְכַּר בְּזוֹל. אָמַר רַבִּי יִצְחָק אַף לְאִיּוֹב עָשָׂה כֵן, שֶׁנֶּאֱמַר (איוב א, י): מַעֲשֵׂה יָדָיו בֵּרַכְתָּ, לֹא נָטַל אָדָם פְרוּטָה מֵאִיּוֹב וְנִצְטָרֵךְ לִטֹּל מִמֶּנּוּ פַּעַם שְׁנִיָּה. וֶהְיֵה בְּרָכָה, קְרִי בֵיהּ בְּרֵכָה, מַה בְּרֵכָה זוֹ מְטַהֶרֶת אֶת הַטְּמֵאִים, אַף אַתְּ מְקָרֵב רְחוֹקִים וּמְטַהֲרָם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. אָמַר רַבִּי בֶּרֶכְיָה כְּבָר כָּתוּב וַאֲבָרֶכְכָה, מַה תַּלְמוּד לוֹמַר וֶהְיֵה בְּרָכָה, אֶלָּא אָמַר לוֹ עַד כָּאן הָיִיתִי זָקוּק לְבָרֵךְ אֶת עוֹלָמִי, מִכָּאן וָאֵילָךְ הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לָךְ, לְמַאן דְּחָזֵי לְךָ לִמְבָרְכָא בָּרֵיךְ.
37. Irenaeus, Refutation of All Heresies, 4.24.1-4.24.2 (2nd cent. CE - 3rd cent. CE)
38. Marcus Aurelius Emperor of Rome, Meditations, 2.5 (2nd cent. CE - 2nd cent. CE)
39. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל 10a. bEvery chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the manwho has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). bAnd he concluded with “happy,” as it is writtenat the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. bHappy are those who take refuge in Him”(Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say iHalleluyauntil he saw the downfall of the wicked, the Gemara relates: bThere were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed forGod to have bmercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking?On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, bas it is written: “Let sins cease from the land”(Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But bis it written,let bsinnerscease?” Let bsinscease, bis written.One should pray for an end to their transgressions, not for the demise of the transgressors themselves., bMoreover, go to the end of the verse,where it says: b“And the wicked will be no more.”If, as you suggest, btransgressions shall ceaserefers to the demise of the evildoers, how is it possible that bthe wicked will be no more,i.e., that they will no longer be evil? bRather, pray forGod to have bmercy on them, that they should repent,as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct band he prayed forGod to have bmercy on them, and they repented. /b,The Gemara relates an additional example of Berurya’s incisive insight: bA certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth,open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). bBecause she has not given birth,she should bsingand rejoice?,Berurya responded to this heretic’s mockery and bsaid: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b, bRather, whatis the meaning of: b“Sing, barren woman who has not given birth”?It means: bSing congregation of Israel, which is like a barren woman who did not give birth to children who aredestined bfor Gehenna like you. /b,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: bA certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom”(Psalms 3:1), bandsimilarly bit is said:“To the chief musician, ial tashḥet /i, ba imikhtamof David when fleeing from Saul into the cave”(Psalms 57:1). bWhich event was first? Since the event with Saul was first,it would have been appropriate bto write it first. /b,Rabbi Abbahu bsaid to him:For byou, who donot employ the bhomileticmethod bof juxtapositionof verses, bit is difficult.But for bus, whoemploy the bhomileticmethod bof juxtapositionof verses, bit is not difficult,as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, bRabbi Yoḥa said: From wherein the Bible is it derived that one may draw homiletical inferences from the bjuxtapositionof verses? bAs it is said:“The works of His hands in truth and justice, all His commandments are sure. bAdjoined forever and ever, made in truth and uprightness”(Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, bWhy was the chapter of Absalom juxtaposed with the chapter of Gog and Magog?They are juxtaposed bsothat bif a person should say to you,expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: bIs there a slave who rebels against his master?Is there someone capable of rebelling against God? bYou too say to him: Is there a son who rebels against his fatherand severs the relationship with the one who brought him into the world and raised him? bYet,nevertheless, bthere wassuch a son, Absalom, and bso too therecan bbea situation where people will seek to rebel against God., bRabbi Yoḥa saidexplanations of other verses bin the name of Rabbi Shimon ben Yoḥai: What isthe meaning of bthat which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue”(Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so bwith reference to whom did Solomon say this verse? He said thisverse babout none other than his father, David,who was the clearest example of one who opens his mouth in wisdom, and bwho resided in five worldsor stages of life bandhis soul bsaid a songof praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., bHe resided in his mother’s womb,his first world, band said a songof praise of the pregcy, bas it is stated:“of David. bBless the Lord, O my soul and all that is within me bless His holy name”(Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., bHe emerged into the atmosphere of the world,his second world, blooked upon the stars and constellations and said a songof praise of God for the entirety of creation, bas it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts,His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( iMa’ayan HaBerakhot /i)., bHe nursed from his mother’s breast,his third world, band he looked upon her bosom and said a songof praise, bas it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ igemulav /i]”(Psalms 103:2). The etymological association is between igemulavand igemulei meḥalav /i, which means weaned from milk (Isaiah 28:9).,We still must understand, however, bwhat ismeant by ball His benefits?What in particular is praiseworthy in what God provided, beyond merely providing for the infant? bRabbi Abbahu said:In contrast with most other animals, God bplaced her breastsnear her heart, bthe placethat is the source bof understanding. /b, bWhat is the reasonthat God did this? bRav Yehuda said: So thatthe nursing child bwould not look upon the place ofhis mother’s bnakedness. Rav Mattana said: So thatthe child bwould not nurse from a place of uncleanliness. /b, bHe witnessedin both vision and reality bthe downfall of the wicked and he said a songof praise, bas it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, iHalleluya /i”(Psalms 104:35).,The fifth world was when David blooked upon the day of death and said a songof praise, bas it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty”(Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: bFrom where is it inferredthat bthisverse bwas stated with regard to the day of death?Rabba bar Rav Sheila says: We can derive this bfromthe verses at bthe end of the matter,where bit is written: “You hide Your face, they vanish; You gather Your breath, they perishand return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how bRav Shimi bar Ukva, and some say Mar Ukva, would regularlystudy bbefore Rabbi Shimon ben Pazi,who was well versed in iaggadaand bwould arrange the iaggadabefore Rabbi Yehoshua ben Levi. brOnce, Rabbi Shimon ben Pazi bsaid to him: What isthe meaning of bthat which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? brRav Shimi bar Ukva bsaid toRabbi Shimon ben Pazi: bCome and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood,as this verse praises the formation of man in his mother’s womb. bThe attribute of flesh and blood issuch that he bshapes a form on the wallfor all to see, yet bhe cannot instill it with a spirit and soul, bowels and intestines.While bthe Holy One, Blessed be He, is not so,as God bshapes one form within another form,a child in its mother’s womb, band instills it with spirit and soul, bowels and intestines. And this isthe explanation of bwhat Hannah saidwith regard to the birth of Samuel: b“There is none holy like the Lord, for there is none like You, and there is no Rock like our God”(I Samuel 2:2)., bWhat isthe meaning of bthere is no rock [ itzur /i] like our God? There is no artist [ itzayyar /i] like our God. /b,The Gemara continues to interpret the rest of that verse homiletically: bWhat isthe meaning of b“there is none like You”? Rabbi Yehuda ben Menasya said: Do not readthe verse to mean b“there is none like You [ ibiltekha /i]”; rather, readit to mean b“none can outlast You [ ilevalotkha /i],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood issuch bthat his creations outlast him,but bthe Holy One, Blessed be He, outlasts His actions. /b,This did not satisfy Rav Shimi bar Ukva, who bsaid toRabbi Shimon ben Pazi: bImeant to bsay to you as follows: Corresponding to whom did David say these fiveinstance of b“Blessthe Lord, bO my soul”?He answered him: bHe said them about none other than the Holy One, Blessed be He, and corresponding to the soul,as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., bJust as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. br bJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. br bJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. br bJust as the Holy One, Blessed be He, is pure, so too is the soul pure. br bJust as the Holy One, Blessed be He, resides in a chamber within a chamber,in His inner sanctum, bso too the soul resides in a chamber within a chamber,in the innermost recesses of the body. brTherefore, bthat which has these five characteristics,the soul, bshould come and praise He Who has these five characteristics. /b,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. bRav Hamnuna said: What isthe meaning of bthat which is writtenpraising the Holy One, Blessed be He: b“Who is like the wise man, and who knows the interpretation [ ipesher /i] of the matter”(Ecclesiastes 8:1)? This verse means: bWho is like the Holy One, Blessed be He, Who knows how to effect compromise [ ipeshara /i] between two righteous individuals, between Hezekiah,the king of Judea, band Isaiahthe prophet. They disagreed over which of them should visit the other. bHezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijahthe prophet, bwho went to Ahab,the king of Israel, bas it is stated: “And Elijah went to appear to Ahab”(I Kings 18:2). This proves that it is the prophet who must seek out the king. bAnd Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab,king of Israel, bwho went to Elishathe prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., bWhat did the Holy One, Blessed be He, doto effect compromise between Hezekiah and Isaiah? bHe brought the sufferingof illness bupon Hezekiah and told Isaiah: Go and visit the sick.Isaiah did as God instructed, bas it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live”(Isaiah 38:1). This seems redundant; bwhat isthe meaning of byou will die and you will not live?This repetition means: bYou will die in this world, and you will not live,you will have no share, bin the World-to-Come. /b,Hezekiah bsaid to him: What is all of this?For what transgression am I being punished? brIsaiah bsaid to him: Because you did notmarry and bengage in procreation. brHezekiah apologized and bsaid:I had no children bbecause I envisaged through divine inspiration that the children that emerge from me will not be virtuous.Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah bsaid to him: Why do youinvolve byourself with the secrets of the Holy One, Blessed be He? That which you have been commanded,the mitzva of procreation, byou are required to perform, and that which is acceptablein the eyes of bthe Holy One, Blessed be He, let Him perform,as He has so decided.,Hezekiah bsaid toIsaiah: bNow give me your daughteras my wife; bperhaps my merit and your merit will cause virtuous children to emerge from me. brIsaiah bsaid to him: The decree has already been decreed against youand this judgment cannot be changed. brHezekiah bsaid to him: Son of Amoz, cease your prophecy and leave.As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: bI have received a tradition from the house of my father’s father,from King David, the founding father of the dynasty of kings of Judea: bEvenif ba sharp sword rests upon a person’s neck, he should not prevent himself frompraying for bmercy.One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that bit was also saidthat bRabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself frompraying for bmercy, as it is statedin the words of Job: b“Though He slay me, I will trust in Him”(Job 13:15). Even though God is about to take his life, he still prays for God’s mercy.
40. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) 101a. big strongמתני׳ /strong /big הדלת שבמוקצה וחדקים שבפרצה ומחצלות אין נועלין בהן אלא אם כן גבוהים מן הארץ:, big strongגמ׳ /strong /big ורמינהו דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין נועלין בהן בשבת ואין צריך לומר ביום טוב,אמר אביי בשיש להם ציר רבא אמר בשהיה להן ציר,מיתיבי דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין וגבוהים מן הארץ אפילו מלא נימא נועלין בהן ואם לאו אין נועלין בהן,אביי מתרץ לטעמיה ורבא מתרץ לטעמיה אביי מתרץ לטעמיה או שיש להן ציר או שגבוהין מן הארץ רבא מתרץ לטעמיה כשהיה להן ציר או שגבוהין מן הארץ,ת"ר סוכי קוצים וחבילין שהתקינן לפירצה שבחצר בזמן שקשורין ותלויין נועלין בהן בשבת וא"צ לומר ביו"ט,תני ר' חייא דלת אלמנה הנגררת אין נועלין בה היכי דמי דלת אלמנה איכא דאמרי דחד שיפא ואיכא דאמרי דלית ליה גשמה,אמר רב יהודה האי מדורתא ממעלה למטה שרי ממטה למעלה אסיר,וכן ביעתא וכן קידרא וכן פוריא וכן חביתא,א"ל ההוא צדוקי לרבי יהושע בן חנניה חדקאה דכתיב בכו (מיכה ז, ד) טובם כחדק אמר ליה שטיא שפיל לסיפיה דקרא דכתיב ישר ממסוכה ואלא מאי טובם כחדק כשם שחדקים הללו מגינין על הפירצה כך טובים שבנו מגינים עלינו דבר אחר טובם כחדק שמהדקין את הרשעים לגיהנם שנאמר (מיכה ד, יג) קומי ודושי בת ציון כי קרנך אשים ברזל ופרסותיך אשים נחושה והדיקות עמים רבים וגו':, big strongמתני׳ /strong /big לא יעמוד אדם ברשות היחיד ויפתח ברשות הרבים ברשות הרבים ויפתח ברשות היחיד אא"כ עשה מחיצה גבוה עשרה טפחים דברי ר' מאיר,אמרו לו מעשה בשוק של פטמים שהיה בירושלים שהיו נועלין ומניחין את המפתח בחלון שעל גבי הפתח רבי יוסי אומר שוק של צמרים הוה:, big strongגמ׳ /strong /big ורבנן אמר רבי מאיר רשות הרבים ומהדרו אינהו כרמלית דאמר רבה בר בר חנה אמר רבי יוחנן ירושלים אלמלא דלתותיה ננעלות בלילה חייבין עליה משום רשות הרבים,אמר רב פפא כאן קודם שנפרצו בה פרצות כאן לאחר שנפרצו בה פרצות,רבא אמר סיפא אתאן לשערי גינה והכי קאמר וכן לא יעמוד ברשות היחיד ויפתח בכרמלית בכרמלית ויפתח ברשות היחיד 101a. strongMISHNA: /strong With regard to bthe door to a rear court,i.e., a door that opens from a house to the courtyard situated behind it, which is typically not a proper door but merely a wooden board without hinges that closes off the doorway; bandlikewise bbundles of thornsthat seal ba breach; andreed bmats, onemay bnot closean opening bwith themon Shabbat. This would be considered building or completing a building, bunless theyremain babove the groundeven when they are open., strongGEMARA: /strong bAndthe Gemara braises a contradictionfrom a ibaraita /i: With regard to ba door, or a mat, or a lattice [ ikankan /i] that dragalong the ground and are used for closing up openings, bwhen they are tied and suspendedin place bonemay bclosean opening bwith them on Shabbat; and needless to saythis is permitted bon a Festival.According to the ibaraita /i, the critical factor is apparently that they must be tied and suspended, not that they have to be held up above the ground., bAbaye said:The ibaraitais referring btoones bthat have a hinge.As they are considered proper doors, closing them does not appear like building. bRava said:The ibaraitais referring even btodoors bthatonce bhad a hinge,even though they no longer have one. These partitions also bear the clear form of a door, and therefore one’s action does not have the appearance of building.,The Gemara braises an objectionfrom another ibaraita /i: With regard to ba door, or a mat, or a lattice that dragalong the ground, bwhen they are tied and suspendedin place bandthey are held babove the ground even byas little as ba hairbreadth, onemay bclosean opening bwith them. However, ifthey are bnotraised in this manner, bonemay bnot closean opening bwith them.Clearly, these doors must indeed be raised above the ground as well.,The Gemara answers: bAbaye reconcilesthe objection bin accordance with his reasoning, and Rava reconcilesthe objection bin accordance with his reasoning.The Gemara elaborates: bAbaye reconcilesthe objection bin accordance with his reasoningby adding to the ibaraita /i: They must beither have a hinge orbe held babove the ground. Ravalikewise breconcilesthe objection bin accordance with his reasoning,as he reads: They must bhave had a hinge orelse be held babove the ground. /b, bThe Sages taughta ibaraita /i: With regard to bbranches of thorn bushes or bundlesof wood bthat were arrangedso that they sealed off ba breach in a courtyard, when they are tied and suspendedin place, bonemay bclosean opening bwith them on Shabbat; and needless to say,this is permitted bon a Festival. /b, bRabbi Ḥiyya taughta ibaraita /i: With regard to ba widowed door that dragsalong the ground, bonemay bnot closean opening bwith it.The Gemara asks: bWhat are the circumstancesof ba widowed door? Some sayit refers to a door built bfrom a single plank,which does not look like a door, band others sayit is ba door that does not have a lower doorsill( ige’onim /i) and that touches the ground when closed.,With regard to activities that are prohibited because of their similarity to building, the Gemara cites a teaching that bRav Yehuda said:When arranging a pile of wood for ba fireon a Festival, if the logs are arranged bfrom the top down,i.e., the upper logs are temporarily suspended in the air while the lower logs are inserted below them, bit is permitted.However, if the wood is placed from bthe bottom up, it is prohibited,as the arrangement of wood in the regular manner is a form of building., bAnd the sameapplies to beggsthat are to be arranged in a pile, band the sameapplies to ba cauldronthat is to be set down on a fire by means of supports, band the sameapplies to a bbedthat will be placed on its frame, band the sameapplies to bbarrelsarranged in a cellar. In all these cases, the part that goes on top must be temporarily suspended in the air while the lower section is inserted beneath it.,With regard to bundles of thorns used to seal a breach, the Gemara cites a related incident: bA certain hereticonce bsaid to Rabbi Yehoshua ben Ḥaya: Man of thorns! For it says about you: “The best of them is as a brier”(Micah 7:4), which indicates that even Israel’s best are merely thorns. bHe said to him: Fool, go down to the end of the verse: “The most upright is worse than a thorn hedge,”a derogatory expression meant as praise. bRather, what isthe meaning of bthe best of them is as a brier?It means that bjust as these thorns protect a breach, so the best among us protect us. Alternatively: The best of them is as a brier [ iḥedek /i]means bthat they grind [ imehaddekin /i] the nations of the world into Gehenna, as it is stated: “Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs brass, and you shall beat in pieces [ ivahadikot /i] many peoples;and you shall devote their gain to God, and their substance to the God of the whole earth” (Micah 4:13)., strongMISHNA: /strong bA personmay bnot stand in the private domain and opena door located bin the public domainwith a key, lest he inadvertently transfer the key from one domain to the other. Likewise, one may not stand bin the public domain and opena door bin the private domainwith a key, bunlessin the latter case bhe erected a partition ten handbreadths higharound the door and stands inside it. This is bthe statement of Rabbi Meir. /b,The Rabbis bsaid to him:There was ban incident at the poultry dealers’ market in Jerusalem,where they would fatten fowl for slaughter (Rabbeinu Ḥael), band they would lockthe doors to their shops band place the key in the window that was over the door,which was more than ten handbreadths off the ground, and nobody was concerned about the possible violation of any prohibition. bRabbi Yosei says:That place bwas a market of wool dealers. /b, strongGEMARA: /strong The Gemara asks: bAndthose bRabbis,who cited the case of the poultry dealers of Jerusalem to rebut Rabbi Meir’s opinion, bRabbi Meir spoketo them about unlocking a door in a private domain while standing bin the public domain, and they respondedwith an incident involving ba ikarmelit /i. As Rabba bar bar Ḥana saidthat bRabbi Yoḥa said:With regard to bJerusalem, were it notfor the fact that bits doors are locked at night, one would be liable forcarrying in biton Shabbat, bbecauseits thoroughfares have the status of bthe public domain.However, since Jerusalem’s doors are typically locked, it is considered one large ikarmelit /i, which is subject to rabbinic prohibitions. How, then, could a proof be cited from the markets of Jerusalem with regard to the transfer of objects between a public domain and a private domain, which is prohibited by Torah law?, bRav Pappa said: Here,in the statement of Rabbi Yoha, Jerusalem was considered a ikarmelitduring the period bbefore breaches were made in itswalls. Its doors did not turn it into a public domain, as they were locked. Whereas bthere,the Rabbis in the mishna are referring to the time bafter breaches had been made inthe walls, and it therefore acquired the status of a public domain., bRava said: In the latter clauseof the mishna bwe came toa different issue, i.e., the final section of the mishna is not designed to counter Rabbi Meir’s statement with regard to the public domain. Rather, it refers btothe bgates of a gardenwith an area greater than two ibeit se’ain size, whose legal status is that of a ikarmelit /i. Consequently, the mishna bis saying as follows: And likewise,one may bnot stand in the private domain and opena door bin a ikarmelit /i;neither may one stand bin a ikarmelitand opena door bin the private domain, /b
41. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
42. Origen, Against Celsus, 4.48-4.50 (3rd cent. CE - 3rd cent. CE) 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. 4.49. If Celsus had read the Scriptures in an impartial spirit, he would not have said that our writings are incapable of admitting an allegorical meaning. For from the prophetic Scriptures, in which historical events are recorded (not from the historical), it is possible to be convinced that the historical portions also were written with an allegorical purpose, and were most skilfully adapted not only to the multitude of the simpler believers, but also to the few who are able or willing to investigate matters in an intelligent spirit. If, indeed, those writers at the present day who are deemed by Celsus the more modest of the Jews and Christians were the (first) allegorical interpreters of our Scriptures, he would have the appearance, perhaps, of making a plausible allegation. But since the very fathers and authors of the doctrines themselves give them an allegorical signification, what other inference can be drawn than that they were composed so as to be allegorically understood in their chief signification? And we shall adduce a few instances out of very many to show that Celsus brings an empty charge against the Scriptures, when he says that they are incapable of admitting an allegorical meaning. Paul, the apostle of Jesus, says: It is written in the law, You shall not muzzle the mouth of the ox that treads out the grain. Does God take care for oxen? Or says He it altogether for our sakes? For our sakes, no doubt, this is written, that he that ploughs should plough in hope, and he that threshes in hope of partaking. And in another passage the same Paul says: For it is written, For this cause shall a man leave his father and mother and shall be joined to his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church. And again, in another place: We know that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea. Then, explaining the history relating to the manna, and that referring to the miraculous issue of the water from the rock, he continues as follows: And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. Asaph, moreover, who, in showing the histories in Exodus and Numbers to be full of difficulties and parables, begins in the following manner, as recorded in the book of Psalms, where he is about to make mention of these things: Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in parables; I will utter dark sayings of old, which we have heard and known, and our fathers have told us. 4.50. Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, Open my eyes, and I will behold wondrous things out of Your law; whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, Open my eyes, and I will behold wondrous things out of Your law. And who is there that, on reading of the dragon that lives in the Egyptian river, and of the fishes which lurk in his scales, or of the excrement of Pharaoh which fills the mountains of Egypt, is not led at once to inquire who he is that fills the Egyptian mountains with his stinking excrement, and what the Egyptian mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, The rivers are mine, and I have made them; and who the dragon is, and the fishes in its scales - and this so as to harmonize with the interpretation to be given of the rivers? But why establish at greater length what needs no demonstration? For to these things applies the saying: Who is wise, and he shall understand these things? Or who is prudent, and he shall know them? Now I have gone at some length into the subject, because I wished to show the unsoundness of the assertion of Celsus, that the more modest among the Jews and Christians endeavour somehow to give these stories an allegorical signification, although some of them do not admit of this, but on the contrary are exceedingly silly inventions. Much rather are the stories of the Greeks not only very silly, but very impious inventions. For our narratives keep expressly in view the multitude of simpler believers, which was not done by those who invented the Grecian fables. And therefore not without propriety does Plato expel from his state all fables and poems of such a nature as those of which we have been speaking.

Subjects of this text:

subject	book bibliographic info
abel	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
abraham,covenant of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
abraham,r. aḥa	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 132
abraham,r. aḥa	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 132
abraham,sons of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 102, 123, 124, 129, 130, 167, 168
abraham,symbolism of sarah and hagar	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
abraham,two wives of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 102, 123, 124, 129, 130
abraham	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 121, 122, 123, 125, 126, 127, 128, 129, 130, 131; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 102, 123, 124, 129, 130, 171; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165, 202, 203
adam-christ typology	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
adam	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
adoption	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102, 167, 168
allegorical interpretation	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 188
allegory/allegorical,a short history of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168
allegory/allegorical,and midrash	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129, 171
allegory/allegorical,and typology	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102
allegory/allegorical,antinomian potential of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,as hermeneutical goal	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,as solving riddles	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,genealogical allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 129, 130, 167, 168, 171
allegory/allegorical,in alexandria	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102, 129, 168
allegory/allegorical,jewish-hellenistic allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129, 168
allegory/allegorical,of hagar/sarah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22, 23, 96, 102, 123, 124, 129, 130, 167, 168
allegory/allegorical,philonic allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 124, 129, 168
allegory/allegorical,philos allegory of hagar/sarah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 124
allegory/allegorical,philosophic allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,radical allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
allegory/allegorical,tannaitic allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129, 168
allegory	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 365; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 363
ambiguity,ambiguous	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 188
antithesis	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 130
apologetics	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 163
apostle paul	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
athletics/training	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 96
augustine	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
barren woman	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102
bible,translations of	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191
cain	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
child,childhood	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 332
child,children,childhood	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172
church,symbolized by abel	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190
church	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 363; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 175; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 202
circumcision	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 129, 130
commandment/s	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 129
commentary	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 23
compassion,conversion,significance of	deSilva (2022), Ephesians, 137
cosmopolitanism	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 96
covenant,abrahamic	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 202
covenant,in pauline theology	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 121, 122, 123
covenant,mosaic	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 202, 203
covenant,old/new	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168
covenant,with abraham	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
covenant	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 145
creation	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 177
culture,cultural affiliations in galilee	Esler (2000), The Early Christian World, 186
discourse,boundary-creating	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139
domination,human desire for	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191
dorshei rashumot	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
dunn,james d. g.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 126, 127
egypt	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
egyptians	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
endtime	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129, 130, 171
epictetus	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 177; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161
eschatology	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
exemplum	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
exodus	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 175, 177, 181, 188
experience,,of spirit	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 324
father,fatherhood	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331, 332
figure	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
forma	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
fragmentation	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 163
free/freedom (ἐλεύθερος/ἐλευθερία,liber/libertas),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
freedom	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172, 175, 177, 181, 188
freedom (eleutheria)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161
fulfilment	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 203
furnish,victor paul	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 126
galatia	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 175
galatians	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 324
gehenna (hell)	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 134, 139, 142
gentiles,and the torah/law	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 129, 130, 163, 167, 168, 171
gentiles	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102
glory,,of god	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 324
good,appropriate actions (kathēkonta)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161
good (agathos)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 96
gospels	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 175
grace,divine	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
grace	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 175
haftarah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102
hagar,as encyclical education	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 124
hagar	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22, 23, 96, 102, 123, 124, 129, 130, 167, 168; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
hahn,scott w.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 127
hapax legomenon	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159
hermeneutics,and making communities	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 130, 163, 171
hermeneutics,and the endtime	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129, 130, 163, 167, 168
hermeneutics,and unveiling	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168
hermeneutics,as riddle solving	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
hermeneutics,hellenistic and rabbinic	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 23, 123, 129
hope	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 177, 181
idol food	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161
image,imagery	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 175, 181
implicit/explicit interpretation	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22, 23
inconsistency,in paul	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 1
intercourse,sexual	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 124, 125, 126, 127, 128, 129, 130, 131
intermediates	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161
intertextuality and intertext,literal	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22, 129
intertextuality vii	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172, 177, 181, 188
isaac,as sophos	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 124
isaac	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
isaiah	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 181
ishmael,as sophistry	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 124
ishmael	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
israel,and gentiles	deSilva (2022), Ephesians, 137
israel	deSilva (2022), Ephesians, 137
jerusalem,earthly jerusalem	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
jerusalem,heavenly jerusalem	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
jerusalem,present jerusalem	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
jerusalem,symbolism of	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
jerusalem	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172
jesus christ	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 324
jewish practices/torah observance,circumcision	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 1
jewish practices/torah observance	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 1, 161
jews/judeans/ioudaioi,and ethnicity in philo	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
jews and gentiles,in the church	deSilva (2022), Ephesians, 137
justification	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
kinship	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102, 167, 168, 171
law,in early christian theology	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 121, 122, 123
law,paul	Esler (2000), The Early Christian World, 186
law/law	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172, 181
law	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 324; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165, 203
law of christ	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161
law of nature/natural law,stoic politics	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 96
lawlessness	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
liberation	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172, 175, 177, 181, 188
literal sense	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22, 23, 129
literature,rabbinic,and oral traditions	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139
liturgy,liturgical	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 181
logocentrism	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 171
lot	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
love	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172
lundbom,jack r.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 126
marcellinus	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
marius victorinus	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 126
marriage	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 124; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102, 124
mary	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 125
masoretic text,and the septuagint	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 129, 130, 131, 159
mcknight,scot	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 126, 127
melchizedek	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165
metaphor	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 123; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172
metzger,bruce m.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 127
midrash,and allegory	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129, 171
midrash,as arbitrary	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22
modesty	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168
moses,veil of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168
moses	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 145
moses (mosaic)	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
moth,as a symbol of destruction	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159
mother,motherhood	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331, 332
murphy-oconnor,jerome	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 127
myth and mythmaking	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 130, 168
narrative	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 102, 123, 124, 129, 167, 168
new covenant,and old covenant	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 126
nomos/nomoi	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129, 163, 167
orality	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 163
paideia/greek education	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
parents	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331, 332
particularism	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 163
patriarchal,patriarchy	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 363
paul,and the gospels	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 126
paul,attitude of to the law	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 163
paul,jewish law	Esler (2000), The Early Christian World, 186
paul,knowledge of hebrew	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 129, 130
paul,missionary activity	Esler (2000), The Early Christian World, 186
paul,on freedom (ἐλευθερία) from the mosaic law	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
paul,on slavery	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
paul,pauline corpus	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165, 202, 203
paul,the covenant in	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 145
paul	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 324; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
paul (the apostle)	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172, 175, 177, 181
peace	deSilva (2022), Ephesians, 137
pedagogue	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123
pelagius xxvi	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
pharaoh	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
pharisees	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331
philo	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
pistis	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 130, 163, 168
platonism	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 96
porter,stanley e.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 127
promise	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 202, 203
prooftext	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22, 129
prophecy	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 181
prophetic	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 181
q-source	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331
qumran	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 23, 129, 130, 163, 168
r. joshua b. r. Ḥananiah	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159
r. joshua b. r. ḥananiah	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159
r. judah the prince	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159
r. levi	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 132
r. meir	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 140
reconciliation,ethnic	deSilva (2022), Ephesians, 137
redaction	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 163
revelation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 165
rhetoric	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22, 23, 96
riddles	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
righteousness by pistis/deeds	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 163
rome,myths of origins	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191
romulus and remus	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191
sadducees	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331
salvation	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 172; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 202, 203
sanders,e. p.	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 163
sarah,as wisdom	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 124
sarah	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 22, 23, 96, 102, 123, 124, 129, 130, 167, 168; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
scripture,commentary on vs. use of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 23
scripture,reworking of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 163
septuagint,rabbinic awareness of	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159
sermon on the mount	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 331
sinai	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 121; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
slavery	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 1, 161
slavery (δουλεία),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
song of songs	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
soul	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 124; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 365
speech in character	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 163
spirit,effects of,,likeness	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 324
spirit,holy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 203
spirituality,spiritual exercise,spiritual journey	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
symbol(ic),symbolism	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 363
symbolism	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96, 123
tablets,heavenly tablets	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 167
tablets,stone tablets	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 96
talmud,babylonian,tannaitic material in	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139, 140
targum jonathan	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 132
teachers	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 365
tertullian,temple,destruction of	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 132
theology,christian,rejection of israel	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159
torah,and christ antithesis	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 130
torah,conceptualization of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123
torah,delivering of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168
torah,for gentiles	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129, 130, 163, 168
torah,telos of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168
torah,two torot,double torah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 167
torah,written torah/oral torah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 167
torah	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 175, 188
tradition	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 177, 181, 188
transformation'	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 324
translation,attitudes of the rabbis toward	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159
transmission of christian traditions into	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 139
two cities,theme of	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
typology,typological	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 188
typology	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102
value (axia)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 96
veil/unveil	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 168
virgin	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102
virginity,fruitful,\x9d	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 124
virginity,fruitful	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 124
wedding	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 363
wisdom	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 123, 124
zion	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102
ἅτινά ἐστιν ἀλληγορούµενα	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 23