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Tiresias: The Ancient Mediterranean Religions Source Database



673
Septuagint, Ecclesiasticus (Siracides), 43.6
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26 results
1. Septuagint, Tobit, 1.3-1.9 (10th cent. BCE - 2nd cent. BCE)

1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
2. Hebrew Bible, Deuteronomy, 33.14 (9th cent. BCE - 3rd cent. BCE)

33.14. וּמִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ וּמִמֶּגֶד גֶּרֶשׁ יְרָחִים׃ 33.14. And for the precious things of the fruits of the sun, And for the precious things of the yield of the moons,"
3. Hebrew Bible, Esther, 9.13-9.22 (9th cent. BCE - 3rd cent. BCE)

9.13. וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם־מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן יִתְלוּ עַל־הָעֵץ׃ 9.14. וַיֹּאמֶר הַמֶּלֶךְ לְהֵעָשׂוֹת כֵּן וַתִּנָּתֵן דָּת בְּשׁוּשָׁן וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן תָּלוּ׃ 9.15. וַיִּקָּהֲלוּ היהודיים [הַיְּהוּדִים] אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ 9.16. וּשְׁאָר הַיְּהוּדִים אֲשֶׁר בִּמְדִינוֹת הַמֶּלֶךְ נִקְהֲלוּ וְעָמֹד עַל־נַפְשָׁם וְנוֹחַ מֵאֹיְבֵיהֶם וְהָרֹג בְּשֹׂנְאֵיהֶם חֲמִשָּׁה וְשִׁבְעִים אָלֶף וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ 9.17. בְּיוֹם־שְׁלֹשָׁה עָשָׂר לְחֹדֶשׁ אֲדָר וְנוֹחַ בְּאַרְבָּעָה עָשָׂר בּוֹ וְעָשֹׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה׃ 9.18. והיהודיים [וְהַיְּהוּדִים] אֲשֶׁר־בְּשׁוּשָׁן נִקְהֲלוּ בִּשְׁלֹשָׁה עָשָׂר בּוֹ וּבְאַרְבָּעָה עָשָׂר בּוֹ וְנוֹחַ בַּחֲמִשָּׁה עָשָׂר בּוֹ וְעָשֹׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה׃ 9.19. עַל־כֵּן הַיְּהוּדִים הפרוזים [הַפְּרָזִים] הַיֹּשְׁבִים בְּעָרֵי הַפְּרָזוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר שִׂמְחָה וּמִשְׁתֶּה וְיוֹם טוֹב וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ׃ 9.21. לְקַיֵּם עֲלֵיהֶם לִהְיוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וְאֵת יוֹם־חֲמִשָּׁה עָשָׂר בּוֹ בְּכָל־שָׁנָה וְשָׁנָה׃ 9.22. כַּיָּמִים אֲשֶׁר־נָחוּ בָהֶם הַיְּהוּדִים מֵאוֹיְבֵיהֶם וְהַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים׃ 9.13. Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’" 9.14. And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons." 9.15. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand." 9.16. And the other Jews that were in the king’s provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of them that hated them seventy and five thousand—but on the spoil they laid not their hand—. 9.17. on the thirteenth day of the month Adar, and on the fourteenth day of the same they rested, and made it a day of feasting and gladness." 9.18. But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness and they ate." 9.19. Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another." 9.20. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far," 9.21. to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly," 9.22. the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor."
4. Hebrew Bible, Genesis, 1.14, 37.9 (9th cent. BCE - 3rd cent. BCE)

1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 37.9. וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר וַיְסַפֵּר אֹתוֹ לְאֶחָיו וַיֹּאמֶר הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי׃ 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 37.9. And he dreamed yet another dream, and told it to his brethren, and said: ‘Behold, I have dreamed yet a dream: and, behold, the sun and the moon and eleven stars bowed down to me.’"
5. Hebrew Bible, Job, 25.5, 31.27 (9th cent. BCE - 3rd cent. BCE)

25.5. הֵן עַד־יָרֵחַ וְלֹא יַאֲהִיל וְכוֹכָבִים לֹא־זַכּוּ בְעֵינָיו׃ 25.5. Behold, even the moon hath no brightness, And the stars are not pure in His sight;"
6. Hebrew Bible, Joel, 2.10, 3.4, 4.15 (9th cent. BCE - 3rd cent. BCE)

3.4. הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 4.15. שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם׃ 2.10. Before them the earth quaketh, The heavens tremble; The sun and the moon are become black, And the stars withdraw their shining." 3.4. The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come. 4.15. The sun and the moon are become black, And the stars withdraw their shining."
7. Hebrew Bible, Numbers, 28.11-28.15 (9th cent. BCE - 3rd cent. BCE)

28.11. וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ עֹלָה לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁנַיִם וְאַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם׃ 28.12. וּשְׁלֹשָׁה עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לַפָּר הָאֶחָד וּשְׁנֵי עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לָאַיִל הָאֶחָד׃ 28.13. וְעִשָּׂרֹן עִשָּׂרוֹן סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לַכֶּבֶשׂ הָאֶחָד עֹלָה רֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.14. וְנִסְכֵּיהֶם חֲצִי הַהִין יִהְיֶה לַפָּר וּשְׁלִישִׁת הַהִין לָאַיִל וּרְבִיעִת הַהִין לַכֶּבֶשׂ יָיִן זֹאת עֹלַת חֹדֶשׁ בְּחָדְשׁוֹ לְחָדְשֵׁי הַשָּׁנָה׃ 28.15. וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת לַיהוָה עַל־עֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ׃ 28.11. And in your new moons ye shall present a burnt-offering unto the LORD: two young bullocks, and one ram, seven he-lambs of the first year without blemish;" 28.12. and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, for each bullock; and two tenth parts of fine flour for a meal-offering, mingled with oil, for the one ram;" 28.13. and a several tenth part of fine flour mingled with oil for a meal-offering unto every lamb; for a burnt-offering of a sweet savour, an offering made by fire unto the LORD." 28.14. And their drink-offerings shall be half a hin of wine for a bullock, and the third part of a hin for the ram, and the fourth part of a hin for a lamb. This is the burnt-offering of every new moon throughout the months of the year." 28.15. And one he-goat for a sin-offering unto the LORD; it shall be offered beside the continual burnt-offering, and the drink-offering thereof."
8. Hebrew Bible, Psalms, 8.4, 81.3, 104.19, 148.3 (9th cent. BCE - 3rd cent. BCE)

8.4. כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃ 81.3. שְׂאוּ־זִמְרָה וּתְנוּ־תֹף כִּנּוֹר נָעִים עִם־נָבֶל׃ 104.19. עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ׃ 148.3. הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃ 8.4. When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established;" 81.3. Take up the melody, and sound the timbrel, the sweet harp with the psaltery." 104.19. Who appointedst the moon for seasons; The sun knoweth his going down." 148.3. Praise ye Him, sun and moon; Praise Him, all ye stars of light."
9. Hebrew Bible, 1 Samuel, 20.18, 20.24, 20.27-20.29, 20.34 (8th cent. BCE - 5th cent. BCE)

20.18. וַיֹּאמֶר־לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ וְנִפְקַדְתָּ כִּי יִפָּקֵד מוֹשָׁבֶךָ׃ 20.24. וַיִּסָּתֵר דָּוִד בַּשָּׂדֶה וַיְהִי הַחֹדֶשׁ וַיֵּשֶׁב הַמֶּלֶךְ על־[אֶל־] הַלֶּחֶם לֶאֱכוֹל׃ 20.27. וַיְהִי מִמָּחֳרַת הַחֹדֶשׁ הַשֵּׁנִי וַיִּפָּקֵד מְקוֹם דָּוִד וַיֹּאמֶר שָׁאוּל אֶל־יְהוֹנָתָן בְּנוֹ מַדּוּעַ לֹא־בָא בֶן־יִשַׁי גַּם־תְּמוֹל גַּם־הַיּוֹם אֶל־הַלָּחֶם׃ 20.28. וַיַּעַן יְהוֹנָתָן אֶת־שָׁאוּל נִשְׁאֹל נִשְׁאַל דָּוִד מֵעִמָּדִי עַד־בֵּית לָחֶם׃ 20.29. וַיֹּאמֶר שַׁלְּחֵנִי נָא כִּי זֶבַח מִשְׁפָּחָה לָנוּ בָּעִיר וְהוּא צִוָּה־לִי אָחִי וְעַתָּה אִם־מָצָאתִי חֵן בְּעֵינֶיךָ אִמָּלְטָה נָּא וְאֶרְאֶה אֶת־אֶחָי עַל־כֵּן לֹא־בָא אֶל־שֻׁלְחַן הַמֶּלֶךְ׃ 20.34. וַיָּקָם יְהוֹנָתָן מֵעִם הַשֻּׁלְחָן בָּחֳרִי־אָף וְלֹא־אָכַל בְּיוֹם־הַחֹדֶשׁ הַשֵּׁנִי לֶחֶם כִּי נֶעְצַב אֶל־דָּוִד כִּי הִכְלִמוֹ אָבִיו׃ 20.18. Then Yehonatan said to David, Tomorrow is the new moon: and thou shalt be missed, because thy seat will be empty." 20.24. So David hid himself in the field: and when the new moon was come, the king sat down to eat the meal." 20.27. And it came to pass on the morrow after the new moon which was the second day, that David’s place was empty: and Sha᾽ul said to Yehonatan his son, Why does the son of Yishay not come to the meal, neither yesterday, nor today?" 20.28. And Yehonatan answered Sha᾽ul, David earnestly asked leave of me to go to Bet-leĥem:" 20.29. and he said, Let me go, I pray thee; for our family has a sacrfice in the city; and my brother, he has commanded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brothers. Therefore he does not come to the king’s table." 20.34. So Yehonatan arose from the table in fierce anger, and ate no food on the second day of the new moon: for he was grieved for David, because his father had put him to shame."
10. Hebrew Bible, 2 Kings, 4.23 (8th cent. BCE - 5th cent. BCE)

4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’"
11. Hebrew Bible, Habakkuk, 3.11 (8th cent. BCE - 6th cent. BCE)

3.11. שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ׃ 3.11. The sun and moon stand still in their habitation; at the light of Thine arrows as they go, At the shining of Thy glittering spear."
12. Hebrew Bible, Isaiah, 1.13-1.14, 13.9-13.11, 60.19-60.20 (8th cent. BCE - 5th cent. BCE)

1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 13.11. וּפָקַדְתִּי עַל־תֵּבֵל רָעָה וְעַל־רְשָׁעִים עֲוֺנָם וְהִשְׁבַּתִּי גְּאוֹן זֵדִים וְגַאֲוַת עָרִיצִים אַשְׁפִּיל׃ 60.19. לֹא־יִהְיֶה־לָּךְ עוֹד הַשֶּׁמֶשׁ לְאוֹר יוֹמָם וּלְנֹגַהּ הַיָּרֵחַ לֹא־יָאִיר לָךְ וְהָיָה־לָךְ יְהוָה לְאוֹר עוֹלָם וֵאלֹהַיִךְ לְתִפְאַרְתֵּךְ׃ 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them." 13.10. For the stars of heaven and the constellations thereof Shall not give their light; The sun shall be darkened in his going forth, And the moon shall not cause her light to shine." 13.11. And I will visit upon the world their evil, And upon the wicked their iniquity; And I will cause the arrogancy of the proud to cease, And will lay low the haughtiness of the tyrants." 60.19. The sun shall be no more thy light by day, Neither for brightness shall the moon give light unto thee; But the LORD shall be unto thee an everlasting light, And thy God thy glory." 60.20. Thy sun shall no more go down, Neither shall thy moon withdraw itself; For the LORD shall be thine everlasting light, And the days of thy mourning shall be ended."
13. Hebrew Bible, Jeremiah, 31.35 (8th cent. BCE - 5th cent. BCE)

31.35. כֹּה אָמַר יְהוָה נֹתֵן שֶׁמֶשׁ לְאוֹר יוֹמָם חֻקֹּת יָרֵחַ וְכוֹכָבִים לְאוֹר לָיְלָה רֹגַע הַיָּם וַיֶּהֱמוּ גַלָּיו יְהוָה צְבָאוֹת שְׁמוֹ׃ 31.35. Thus saith the LORD, Who giveth the sun for a light by day, And the ordices of the moon and of the stars for a light by night, Who stirreth up the sea, that the waves thereof roar, The LORD of hosts is His name:"
14. Hebrew Bible, Joshua, 10.12-10.13 (8th cent. BCE - 5th cent. BCE)

10.12. אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ 10.13. וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃ 10.12. Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’" 10.13. And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day."
15. Hebrew Bible, Ezekiel, 32.7-32.8, 46.1-46.3 (6th cent. BCE - 5th cent. BCE)

32.7. וְכִסֵּיתִי בְכַבּוֹתְךָ שָׁמַיִם וְהִקְדַּרְתִּי אֶת־כֹּכְבֵיהֶם שֶׁמֶשׁ בֶּעָנָן אֲכַסֶּנּוּ וְיָרֵחַ לֹא־יָאִיר אוֹרוֹ׃ 32.8. כָּל־מְאוֹרֵי אוֹר בַּשָּׁמַיִם אַקְדִּירֵם עָלֶיךָ וְנָתַתִּי חֹשֶׁךְ עַל־אַרְצְךָ נְאֻם אֲדֹנָי יְהוִה׃ 46.1. כֹּה־אָמַר אֲדֹנָי יְהוִה שַׁעַר הֶחָצֵר הַפְּנִימִית הַפֹּנֶה קָדִים יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ׃ 46.1. וְהַנָּשִׂיא בְּתוֹכָם בְּבוֹאָם יָבוֹא וּבְצֵאתָם יֵצֵאוּ׃ 46.2. וּבָא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר מִחוּץ וְעָמַד עַל־מְזוּזַת הַשַּׁעַר וְעָשׂוּ הַכֹּהֲנִים אֶת־עוֹלָתוֹ וְאֶת־שְׁלָמָיו וְהִשְׁתַּחֲוָה עַל־מִפְתַּן הַשַּׁעַר וְיָצָא וְהַשַּׁעַר לֹא־יִסָּגֵר עַד־הָעָרֶב׃ 46.2. וַיֹּאמֶר אֵלַי זֶה הַמָּקוֹם אֲשֶׁר יְבַשְּׁלוּ־שָׁם הַכֹּהֲנִים אֶת־הָאָשָׁם וְאֶת־הַחַטָּאת אֲשֶׁר יֹאפוּ אֶת־הַמִּנְחָה לְבִלְתִּי הוֹצִיא אֶל־הֶחָצֵר הַחִיצוֹנָה לְקַדֵּשׁ אֶת־הָעָם׃ 46.3. וְהִשְׁתַּחֲווּ עַם־הָאָרֶץ פֶּתַח הַשַּׁעַר הַהוּא בַּשַּׁבָּתוֹת וּבֶחֳדָשִׁים לִפְנֵי יְהוָה׃ 32.7. And when I shall extinguish thee, I will cover the heaven, And make the stars thereof black; I will cover the sun with a cloud, And the moon shall not give her light." 32.8. All the bright lights of heaven Will I make black over thee, And set darkness upon thy land, Saith the Lord GOD." 46.1. Thus saith the Lord GOD: The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath day it shall be opened, and in the day of the new moon it shall be opened." 46.2. And the prince shall enter by the way of the porch of the gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate; then he shall go forth; but the gate shall not be shut until the evening." 46.3. Likewise the people of the land shall worship at the door of that gate before the LORD in the sabbaths and in the new moons."
16. Septuagint, Tobit, 1.3-1.9 (4th cent. BCE - 2nd cent. BCE)

1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
17. Anon., 1 Enoch, 74.10-74.11, 75.1-75.2, 80.4-80.5, 82.4-82.7 (3rd cent. BCE - 2nd cent. BCE)

74.11. to it for one of those five years, when they are full, amount to 75.1. And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office, according to the reckoning of the year, and these render service on the four days which are not 75.2. reckoned in the reckoning of the year. And owing to them men go wrong therein, for those luminaries truly render service on the world-stations, one in the first portal, one in the third portal of the heaven, one in the fourth portal, and one in the sixth portal, and the exactness of the year i 80.4. And the moon shall alter her order, And not appear at her time. 80.5. [And in those days the sun shall be seen and he shall journey in the evening on the extremity of the great chariot in the west] And shall shine more brightly than accords with the order of light. 82.4. Blessed are all the righteous, blessed are all those who walk In the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which 82.5. lead them and enter with them four days. Owing to them men shall be at fault and not reckon them in the whole reckoning of the year: yea, men shall be at fault, and not recognize them 82.6. accurately. For they belong to the reckoning of the year and are truly recorded (thereon) for ever, one in the first portal and one in the third, and one in the fourth and one in the sixth, and the year is completed in three hundred and sixty-four days. 82.7. And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the 72. The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world,and unto eternity, till the new creation is accomplished which dureth till eternity. And this is the first law of the luminaries: the luminary the Sun has its rising in the eastern portals of the heaven,,and its setting in the western portals of the heaven. And I saw six portals in which the sun rises, and six portals in which the sun sets and the moon rises and sets in these portals, and the leaders of the stars and those whom they lead: six in the east and six in the west, and all following each other,in accurately corresponding order: also many windows to the right and left of these portals. And first there goes forth the great luminary, named the Sun, and his circumference is like the,circumference of the heaven, and he is quite filled with illuminating and heating fire. The chariot on which he ascends, the wind drives, and the sun goes down from the heaven and returns through the north in order to reach the east, and is so guided that he comes to the appropriate (lit. ' that ') portal and,shines in the face of the heaven. In this way he rises in the first month in the great portal, which,is the fourth [those six portals in the cast]. And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in,their season. When the sun rises in the heaven, he comes forth through that fourth portal thirty,,mornings in succession, and sets accurately in the fourth portal in the west of the heaven. And during this period the day becomes daily longer and the night nightly shorter to the thirtieth,morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth,portal. And then the day becomes longer by two parts and amounts to eleven parts, and the night,becomes shorter and amounts to seven parts. And it returns to the east and enters into the sixth",portal, and rises and sets in the sixth portal one-and-thirty mornings on account of its sign. On that day the day becomes longer than the night, and the day becomes double the night, and the day,becomes twelve parts, and the night is shortened and becomes six parts. And the sun mounts up to make the day shorter and the night longer, and the sun returns to the east and enters into the,sixth portal, and rises from it and sets thirty mornings. And when thirty mornings are accomplished,,the day decreases by exactly one part, and becomes eleven parts, and the night seven. And the sun goes forth from that sixth portal in the west, and goes to the east and rises in the fifth portal for,thirty mornings, and sets in the west again in the fifth western portal. On that day the day decreases by two parts, and amounts to ten parts and the night to eight parts. And the sun goes forth from that fifth portal and sets in the fifth portal of the west, and rises in the fourth portal for one-,and-thirty mornings on account of its sign, and sets in the west. On that day the day is equalized with the night, [and becomes of equal length], and the night amounts to nine parts and the day to,nine parts. And the sun rises from that portal and sets in the west, and returns to the east and rises,thirty mornings in the third portal and sets in the west in the third portal. And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight,parts. And the sun rises from that third portal and sets in the third portal in the west and returns to the east, and for thirty mornings rises,in the second portal in the east, and in like manner sets in the second portal in the west of the heaven. And on that day the night amounts to eleven,parts and the day to seven parts. And the sun rises on that day from that second portal and sets in the west in the second portal, and returns to the east into the first portal for one-and-thirty,mornings, and sets in the first portal in the west of the heaven. And on that day the night becomes longer and amounts to the double of the day: and the night amounts exactly to twelve parts and,the day to six. And the sun has (therewith) traversed the divisions of his orbit and turns again on those divisions of his orbit, and enters that portal thirty mornings and sets also in the west,opposite to it. And on that night has the night decreased in length by a ninth part, and the night,has become eleven parts and the day seven parts. And the sun has returned and entered into the second portal in the east, and returns on those his divisions of his orbit for thirty mornings, rising,and setting. And on that day the night decreases in length, and the night amounts to ten parts,and the day to eight. And on that day the sun rises from that portal, and sets in the west, and returns to the east, and rises in the third portal for one-and-thirty mornings, and sets in the west of the heaven.,On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night,is equal to the day and the year is exactly as to its days three hundred and sixty-four. And the length of the day and of the night, and the shortness of the day and of the night arise-through the course,of the sun these distinctions are made (lit. ' they are separated '). So it comes that its course becomes",daily longer, and its course nightly shorter. And this is the law and the course of the sun, and his return as often as he returns sixty times and rises, i.e. the great luminary which is named the sun, for ever and ever. And that which (thus) rises is the great luminary, and is so named according to,its appearance, according as the Lord commanded. As he rises, so he sets and decreases not, and rests not, but runs day and night, and his light is sevenfold brighter than that of the moon; but as regards size they are both equal.
18. Anon., Jubilees, 2.2-2.3, 2.9, 6.32, 6.36-6.38 (2nd cent. BCE - 2nd cent. BCE)

2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.9. And this was the only work (God) created on the second day. 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth.
19. Hebrew Bible, Daniel, 7.25 (2nd cent. BCE - 2nd cent. BCE)

7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time."
20. Septuagint, 1 Maccabees, 1.45 (2nd cent. BCE - 2nd cent. BCE)

1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts
21. Septuagint, 2 Maccabees, 6.6, 15.1-15.5 (2nd cent. BCE - 2nd cent. BCE)

6.6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.' 15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.' 15.2. And when the Jews who were compelled to follow him said, 'Do not destroy so savagely and barbarously, but show respect for the day which he who sees all things has honored and hallowed above other days,' 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day. 15.4. And when they declared, 'It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,' 15.5. he replied, 'And I am a sovereign also, on earth, and I command you to take up arms and finish the king's business.'Nevertheless, he did not succeed in carrying out his abominable design.'
22. Septuagint, Ecclesiasticus (Siracides), 3.1, 3.21, 3.22, 6.23, 6.33, 6.35, 7.29, 7.30, 7.31, 11.27, 14.26, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.26, 16.27, 16.28, 17.11, 17.12, 17.19, 18.3, 18.4, 18.5, 18.6, 18.7, 24.33, 24.34, 33.7, 33.8, 33.9, 33.10, 33.11, 33.12, 33.13, 33.14, 33.15, 34.1, 34.2, 34.3, 34.4, 34.5, 34.6, 34.7, 35.1, 35.2, 35.3, 35.4, 35.5, 35.6, 35.7, 35.10, 37.23, 38.24, 39.4, 39.32, 41.1, 41.2, 41.3, 41.4, 42.15-43.33, 42.19, 43.2, 43.3, 43.4, 43.7, 43.8, 44.20, 45.5, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.20, 45.21, 45.22, 46.19, 47.10, 50.1, 50.2, 50.3, 50.4, 50.5, 50.6, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.20, 50.21, 50.22, 50.23, 50.24, 50.27, 50.28, 50.29 (2nd cent. BCE - 2nd cent. BCE)

23. Septuagint, Wisdom of Solomon, 11.20, 13.2 (2nd cent. BCE - 1st cent. BCE)

11.20. Even apart from these, men could fall at a single breath when pursued by justice and scattered by the breath of thy power. But thou hast arranged all things by measure and number and weight. 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world.
24. New Testament, Apocalypse, 9.1 (1st cent. CE - 1st cent. CE)

9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him.
25. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

65b. מתיב ר' זירא יצאו עדים זוממין שאין בהן מעשה ואמאי הא ליתנהו בלב,אמר רבא שאני עדים זוממין הואיל וישנו בקול,וקול לרבי יוחנן לאו מעשה הוא והא איתמר חסמה בקול והנהיגה בקול רבי יוחנן אמר חייב ור"ל אמר פטור,רבי יוחנן אמר חייב עקימת פיו הוי מעשה ר"ל אמר פטור עקימת פיו לא הוי מעשה,אלא אמר רבא שאני עדים זוממין הואיל וישנן בראיה,ת"ר בעל אוב זה המדבר בין הפרקים ומבין אצילי ידיו ידעוני זה המניח עצם ידוע בפיו והוא מדבר מאליו,מיתיבי (ישעיהו כט, ד) והיה כאוב מארץ קולך מאי לאו דמשתעי כי אורחיה לא דסליק ויתיב בין הפרקים ומשתעי,תא שמע (שמואל א כח, יג) ותאמר האשה אל שאול אלהים ראיתי עולים מן הארץ מאי לאו דמשתעי כי אורחיה לא דיתיב בין הפרקים ומשתעי,ת"ר בעל אוב אחד המעלה בזכורו ואחד הנשאל בגולגולת מה בין זה לזה מעלה בזכורו אינו עולה כדרכו ואינו עולה בשבת נשאל בגולגולת עולה כדרכו ועולה בשבת,עולה להיכא סליק הא קמיה מנח אלא אימא עונה כדרכו ועונה בשבת,ואף שאלה זו שאל טורנוסרופוס את ר"ע אמר לו ומה יום מיומים אמר לו ומה גבר מגוברין א"ל דמרי צבי שבת נמי דמרי צבי,א"ל הכי קאמינא לך מי יימר דהאידנא שבתא אמר לו נהר סבטיון יוכיח בעל אוב יוכיח קברו של אביו יוכיח שאין מעלה עשן בשבת אמר לו ביזיתו ביישתו וקיללתו,שואל אוב היינו ודורש אל המתים,דורש למתים כדתניא (דברים יח, יא) ודורש אל המתים זה המרעיב עצמו והולך ולן בבה"ק כדי שתשרה עליו רוח טומאה,וכשהיה ר"ע מגיע למקרא זה היה בוכה ומה המרעיב עצמו כדי שתשרה עליו רוח טומאה שורה עליו רוח טומאה המרעיב עצמו כדי שתשרה עליו רוח טהרה על אחת כמה וכמה אבל מה אעשה שעונותינו גרמו לנו שנאמר (ישעיהו נט, ב) כי [אם] עונותיכם היו מבדילים ביניכם לבין אלהיכם,אמר רבא אי בעו צדיקי ברו עלמא שנאמר כי עונותיכם היו מבדילים וגו',רבא ברא גברא שדריה לקמיה דר' זירא הוה קא משתעי בהדיה ולא הוה קא מהדר ליה אמר ליה מן חבריא את הדר לעפריך,רב חנינא ורב אושעיא הוו יתבי כל מעלי שבתא ועסקי בספר יצירה ומיברו להו עיגלא תילתא ואכלי ליה,תנו רבנן מעונן ר' שמעון אומר זה המעביר שבעה מיני זכור על העין וחכ"א זה האוחז את העינים ר"ע אומר זה המחשב עתים ושעות ואומר היום יפה לצאת למחר יפה ליקח לימודי ערבי שביעיות חיטין יפות עיקורי קטניות מהיות רעות,תנו רבנן מנחש זה האומר פתו נפלה מפיו מקלו נפלה מידו בנו קורא לו מאחריו עורב קורא לו צבי הפסיקו בדרך נחש מימינו ושועל משמאלו 65b. bRabbi Zeira raises an objectionto Rava’s answer, as it is stated in a ibaraitathat one who unwittingly commits a transgression punishable by death is obligated to bring a sin-offering, bexcluding conspiring witnesses,who are not obligated to bring a sin-offering, bastheir transgressions bdo not involve an action.Rabbi Zeira asks: bAnd whyis a false witness’s testimony not considered a transgression that involves an action? The testimony is delivered through speech, which should be considered an action, as bthis is nota transgression that is committed bin the heart;the witnesses are liable for what they said, and not for their intention., bRava says: Conspiring witnesses are different, sincetheir transgression biscommitted bthroughtheir bvoice.The essence of their transgression is not speech itself but rather making themselves heard by the court. Therefore, since the projection of one’s voice does not involve action, the transgression of conspiring witnesses is considered not be to involving action.,The Gemara asks: bAnd isprojecting one’s bvoice notconsidered ban action according to Rabbi Yoḥa? But wasn’t it statedthat iamora’imengaged in a dispute concerning the following case: If one bmuzzledan animal bbyprojecting his bvoice,by berating it whenever it tried to eat, has he transgressed the prohibition of: “You shall not muzzle an ox while it treads out the corn” (Deuteronomy 25:4)? bAndsimilarly, if one bleddifferent species to work together bbyprojecting his bvoice,without performing any action, has he transgressed the prohibition of: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10)? bRabbi Yoḥa sayshe is bliable, and Reish Lakish sayshe is bexempt. /b,The Gemara explains the reasoning behind their opinions: bRabbi Yoḥa sayshe is bliable,as he maintains that bthe twisting ofone’s bmouthto speak bisconsidered ban action,whereas bReish Lakish sayshe is bexempt,because he holds that that bthe twisting ofone’s bmouthto speak bis notconsidered ban action.Evidently, Rabbi Yoḥa holds that a transgression one commits by projecting his voice is considered to involve an action., bRather, Rava saysthere is a different answer to Rabbi Zeira’s objection: bConspiring witnesses are different, since they arerendered liable mainly bthrough sight,i.e., the important part of their testimony is what they saw, which is not considered an action.,§ bThe Sages taught: A necromancer is one whocauses the voice of the dead to be heard bspeakingfrom bbetweenhis bjoints or from his armpit. A sorcerer [ iyideoni /i] is one who places a bone ofan animal called ba iyaduain his mouth, andthe bone bspeaks on its own. /b,The Gemara braises an objectionfrom the verse: b“And your voice shall be as a ghost out of the ground”(Isaiah 29:4). bWhat, doesthe dead person bnot speakfrom the grave bon his own?The Gemara answers: bNo,this is not so, basthe dead person brisesby sorcery band sits between the jointsof the necromancer band speaks. /b,The Gemara suggests: bComeand bheara proof from the statement of the necromancer to King Saul: b“And the woman said to Saul, I see a godlike being coming up out of the earth”(I Samuel 28:13). bWhat, doesthe verse bnotmean to say bthatthe dead person bspoke on his own?The Gemara refutes this proof: bNo,this is not so, basthe dead person bsits between the jointsof the necromancer band speaks. /b, bThe Sages taught:The category of ba necromancerincludes bboth one who raisesthe dead bwith his izekhur /i,which is a form of sorcery, band one who inquiresabout the future bfrom a skull [ ibegulgolet /i]. Whatis the difference bbetween thistype of necromancer band thattype of necromancer? When one braisesthe dead bwith his izekhur /i,the dead bdoes not rise in itsusual bmanner,but appears upside-down, bandit bdoes not rise on Shabbat.By contrast, when one binquiresabout the future bfrom a skull,the dead brises in itsusual bmanner, andit brises [ ioleh /i]even bon Shabbat. /b,The Gemara asks with regard to the wording of the last statement: bRises? To where doesit brise? Isn’tthe skull blying before him? Rather, sayas follows: The dead banswers in itsusual bmanner, andit banswers [ ive’oneh /i]even bon Shabbat. /b,With regard to the statement that the dead do not rise on Shabbat, the Gemara relates: bThe wicked Turnus Rufus,the Roman governor of Judea, basked this question of Rabbi Akiva as well.Turnus Rufus bsaid to him: And whatmakes this bday,Shabbat, different bfromother bdays?Rabbi Akiva bsaid to him: And whatmakes this bman,referring to his interlocutor, more distinguished bthanother bmen?Turnus Rufus bsaid to him:I am more distinguished bbecause my masterthe emperor bwantsit that way. Rabbi Akiva said to him: bShabbat toois unique bbecause my Master wantsit that way, as he has sanctified that day.,Turnus Rufus bsaid to him: Thisis what bImean to bsay to you: Who is to say that now is Shabbat?Perhaps a different day of the week is Shabbat. Rabbi Akiva bsaid to him: The Sabbatyon River can provethat today is Shabbat, as it is calm only on Shabbat. bA necromancer canalso bprovethis, as the dead do not rise on Shabbat. bThe grave of his father,referring to Turnus Rufus’s father, bcanalso bprovethis, bas it does not emit smoke on Shabbat,although smoke rises from it all week, as during the week he is being punished in Gehenna. Turnus Rufus bsaid to him: You have demeanedmy father, byou havepublicly bshamed him, and you have cursed himby saying that he is being punished in Gehenna.,§ The Gemara asks: bIsn’tone who binquiresabout the future from ba necromancerthe same as what is described in the verse: b“Or directs inquiries to the dead”(Deuteronomy 18:11)? Why are they mentioned separately in the verse?,The Gemara answers: One who bdirects inquiries to the deadem-ploys a different method to contact the dead, bas it is taughtin a ibaraita /i: b“Or directs inquiries to the dead”; this is one who starves himself and goes and sleepsovernight bin a graveyard so that a spirit of impurity should settle upon him,and he can listen to what the dead are saying., bAnd when Rabbi Akiva would arrive at this verse he would weepand say: bIf one who starves himself so that a spirit of impurity will settle upon himsucceeds in doing so, and ba spirit of impurity settles upon him, all the more so one who starves himself so that a spirit of purity will settle upon himshould be successful, and a spirit of purity should settle upon him. bBut what can I do, as our iniquities have caused usnot to merit the spirit of sanctity and purity, bas it is stated: “But your iniquities have separated between you and your God,and your sins have hid His face from you, that He will not hear” (Isaiah 59:2)., bRava says: If the righteous wishto do so, btheycan bcreate a world, as it is stated: “But your iniquities have separatedbetween you and your God.” In other words, there is no distinction between God and a righteous person who has no sins, and just as God created the world, so can the righteous.,Indeed, bRava created a man,a golem, using forces of sanctity. Rava bsenthis creation bbefore Rabbi Zeira.Rabbi Zeira bwould speak to him but he would not reply.Rabbi Zeira bsaid to him: Youwere created bbyone of the members of bthe group,one of the Sages. bReturn to your dust. /b,The Gemara relates another fact substantiating the statement that the righteous could create a world if they so desired: bRav Ḥanina and Rav Oshaya would sit every Shabbat eve and engage inthe study of iSefer Yetzira /i, and a third-born calf [ iigla tilta /i] would be created for them, and they would eat itin honor of Shabbat.,§ bThe Sages taught:What is the definition of the bsoothsayermentioned in the verse: “There shall not be found among you…a soothsayer” (Deuteronomy 18:10)? bRabbi Shimon says: This is one who applies seven types of semen [ izekhur /i] toone’s beyein order to perform sorcery. bAnd the Rabbis say: This is one who deceives the eyes,as though he is performing sorcery. bRabbi Akiva says: This is one who calculatesthe fortune of btimes and hours, and says,for example: bToday isa bpropitiousday bfor going awayon a journey; btomorrow is propitious for purchasingproperty successfully. Or he says that bon the eve of the SabbaticalYears, the bwheatharvest bis generally good; uprooting legumesrather than cutting them from above the ground prevents them bfrom going bad. /b, bThe Sages taught:The benchantermentioned in the verse (Deuteronomy 18:10) bisone who relies on superstitious signs, e.g., bone who says:If one’s bbread fell from his mouth,that is a bad sign for him; or: If one’s bstaff fell from his hand,it is a bad sign; or: If one’s bson calls him from behind,it is a sign that he should return from his journey; or: If ba raven calls to him,or if ba deer blocks him on the way,or if ba snake is to his right, orif ba fox is to his left,all of these are bad signs. An enchanter is one who relies on these as bad signs and consequently changes his course of action.
26. Eusebius of Caesarea, Preparation For The Gospel, 9.29 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
anger Levison, The Greek Life of Adam and Eve (2023) 870
arrogance/arrogant Levison, The Greek Life of Adam and Eve (2023) 870
astrology Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 416, 417, 418, 419
ben sira Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 208
calendar, jewish lunar Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 28
calendar, mesopotamian Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 28
calendar/calendrical issues Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 257
calendars, solar Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 173, 177
calendars Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 417, 418, 419
cloud Levison, The Greek Life of Adam and Eve (2023) 870
creation Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170, 177
darkness Levison, The Greek Life of Adam and Eve (2023) 870
dating systems Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 177
day, god (lord), of Levison, The Greek Life of Adam and Eve (2023) 870
dead sea scrolls Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 9
death Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 416
diaspora Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 176
enoch literature, earliest Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 18
eschatology Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 416
eternity Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 363
exercises, student Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 208
family, center of education Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 208
festivals Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170, 173, 176, 177, 363
festivals—see also calendar Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 257
heart Levison, The Greek Life of Adam and Eve (2023) 870
hellenistic kings/rulers, antiochus iv epiphanes Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
identity, jewish Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170, 417
identity Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 176
israel Levison, The Greek Life of Adam and Eve (2023) 870
jerusalem Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 257
lexicography Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 404
light Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 173
luke, john the baptist Bickerman and Tropper, Studies in Jewish and Christian History (2007) 636
maccabees (hasmoneans) Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 18
moon Levison, The Greek Life of Adam and Eve (2023) 870
mythology Levison, The Greek Life of Adam and Eve (2023) 870
onias iii Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 18
passover/pesaḥ Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 176, 177
pharisees, proto-pharisees Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 18
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 257
sabbath Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170, 173, 176, 177, 417
seleucid empire Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
sinner Levison, The Greek Life of Adam and Eve (2023) 870
slavery Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 170
sun(-god) Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 417
sun Levison, The Greek Life of Adam and Eve (2023) 870
temple, jerusalem, second Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 92
temple, jerusalem Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 92
time, concepts of Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 9, 340, 345
torah, obedience to Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 416
torah focus' Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 208
vision, eve, of Levison, The Greek Life of Adam and Eve (2023) 870
wisdom Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 257
wrath Levison, The Greek Life of Adam and Eve (2023) 870