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Tiresias: The Ancient Mediterranean Religions Source Database



698
Septuagint, Numbers, 14.10
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Intertexts (texts cited often on the same page as the searched text):

11 results
1. Septuagint, Numbers, 14.19 (10th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, 1 Kings, 12.18 (8th cent. BCE - 5th cent. BCE)

12.18. וַיִּשְׁלַח הַמֶּלֶךְ רְחַבְעָם אֶת־אֲדֹרָם אֲשֶׁר עַל־הַמַּס וַיִּרְגְּמוּ כָל־יִשְׂרָאֵל בּוֹ אֶבֶן וַיָּמֹת וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה לָנוּס יְרוּשָׁלִָם׃ 12.18. Then king Rehoboam sent Adoram, who was over the levy; and all Israel stoned him with stones, so that he died. And king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem."
3. Hebrew Bible, 2 Chronicles, 10.18, 24.21 (5th cent. BCE - 3rd cent. BCE)

10.18. וַיִּשְׁלַח הַמֶּלֶךְ רְחַבְעָם אֶת־הֲדֹרָם אֲשֶׁר עַל־הַמַּס וַיִּרְגְּמוּ־בוֹ בְנֵי־יִשְׂרָאֵל אֶבֶן וַיָּמֹת וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה לָנוּס יְרוּשָׁלִָם׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 10.18. Then king Rehoboam sent Hadoram, who was over the levy; and the children of Israel stoned him with stones, so that he died. And king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem." 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD."
4. Josephus Flavius, Jewish Antiquities, 4.22 (1st cent. CE - 1st cent. CE)

4.22. nay, the multitude themselves were provoked to be seditious, and attempted to stone Moses, and gathered themselves together after an indecent manner, with confusion and disorder. And now they all were, in a tumultuous manner, raising a clamour before the tabernacle of God, to prosecute the tyrant, and to relieve the multitude from their slavery under him who, under color of the divine commands, laid violent injunctions upon them; 4.22. 16. If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and rewards proposed to any one who will discover him; but if still no information can be procured, let the magistrates and senate of those cities that lie near the place in which the murder was committed, assemble together, and measure the distance from the place where the dead body lies;
5. New Testament, Hebrews, 11.37 (1st cent. CE - 1st cent. CE)

11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated
6. New Testament, Romans, 5.1-5.13, 6.9-6.20, 10.1-10.13 (1st cent. CE - 1st cent. CE)

5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.6. For while we were yet weak, at the right time Christ died for the ungodly. 5.7. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 5.11. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 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. 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20. For when you were servants of sin, you were free in regard to righteousness. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 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.
7. New Testament, Luke, 13.33-13.34 (1st cent. CE - 1st cent. CE)

13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 13.34. Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused!
8. New Testament, Matthew, 23.37 (1st cent. CE - 1st cent. CE)

23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not!
9. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)

35a. וילכו ויבאו א"ר יוחנן משום רבי שמעון בן יוחי מקיש הליכה לביאה מה ביאה בעצה רעה אף הליכה בעצה רעה,(במדבר יג, כז) ויספרו לו ויאמרו באנו וגו' וכתיב אפס כי עז העם אמר רבי יוחנן (סימן אמ"ת לבד"ו לוי"ה) משום ר"מ כל לשון הרע שאין בו דבר אמת בתחילתו אין מתקיים בסופו,(במדבר יג, ל) ויהס כלב את העם אל משה אמר רבה שהסיתן בדברים,פתח יהושע דקא משתעי אמרי ליה דין ראש קטיעה ימלל,אמר אי משתעינא אמרי בי מילתא וחסמין לי אמר להן וכי זו בלבד עשה לנו בן עמרם סברי בגנותיה קא משתעי אישתיקו,אמר להו הוציאנו ממצרים וקרע לנו את הים והאכילנו את המן אם יאמר עשו סולמות ועלו לרקיע לא נשמע לו (במדבר יג, ל) עלה נעלה וירשנו אותה וגו',והאנשים אשר עלו עמו אמרו לא נוכל וגו' אמר רבי חנינא בר פפא דבר גדול דברו מרגלים באותה שעה כי חזק הוא ממנו אל תקרי ממנו אלא ממנו כביכול אפילו בעל הבית אינו יכול להוציא כליו משם,(במדבר יג, לב) ארץ אוכלת יושביה היא דרש רבא אמר הקב"ה אני חשבתיה לטובה והם חשבו לרעה אני חשבתיה לטובה דכל היכא דמטו מת חשיבא דידהו כי היכי דניטרדו ולא לשאלו אבתרייהו ואיכא דאמרי איוב נח נפשיה ואטרידו כולי עלמא בהספידא הם חשבו לרעה ארץ אוכלת יושביה היא,(במדבר יג, לג) ונהי בעינינו כחגבים וכן היינו וגו' אמר רב משרשיא מרגלים שקרי הוו בשלמא ונהי בעינינו כחגבים לחיי אלא וכן היינו בעיניהם מנא הוו ידעי,ולא היא כי הוו מברי אבילי תותי ארזי הוו מברי וכי חזינהו סלקו יתבי באילני שמעי דקאמרי קחזינן אינשי דדמו לקמצי באילני,(במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו אמר רבה אמר רבי יוחנן אותו היום [ערב] תשעה באב היה אמר הקב"ה הן בכו בכיה של חנם ואני אקבע להם בכיה לדורות,ויאמרו כל העדה לרגום אותם באבנים וכתיב (במדבר יד, י) וכבוד ה' נראה באהל מועד אמר רבי חייא בר אבא מלמד שנטלו אבנים וזרקום כלפי מעלה,(במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה במגפה אמר רבי שמעון בן לקיש שמתו מיתה משונה אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא מלמד שנשתרבב לשונם ונפל על טיבורם והיו תולעים יוצאות מלשונם ונכנסות בטיבורם ומטיבורם ונכנסות בלשונם ורב נחמן בר יצחק אמר באסכרה מתו,וכיון שעלה האחרון שבישראל מן הירדן חזרו מים למקומן שנאמר (יהושע ד, יח) ויהי בעלות הכהנים נושאי ארון ברית ה' מתוך הירדן נתקו כפות רגלי הכהנים אל החרבה וישובו מי הירדן למקומם וילכו כתמול שלשום על כל גדותיו,נמצא ארון ונושאיו וכהנים מצד אחד וישראל מצד אחד נשא ארון את נושאיו ועבר שנאמר (יהושע ד, יא) ויהי כאשר תם כל העם לעבור ויעבור ארון ה' והכהנים לפני העם,ועל דבר זה נענש עוזא שנאמר (דברי הימים א יג, ט) ויבאו עד גורן כידון וישלח עוזא את ידו לאחוז את הארון אמר לו הקב"ה עוזא נושאיו נשא עצמו לא כל שכן,(שמואל ב ו, ז) ויחר אף ה' בעוזא ויכהו שם על השל וגו' רבי יוחנן ור"א חד אמר על עסקי שלו וחד אמר שעשה צרכיו בפניו,(שמואל ב ו, ז) וימת שם עם ארון האלהים א"ר יוחנן עוזא בא לעוה"ב שנאמר עם ארון האלהים מה ארון לעולם קיים אף עוזא בא לעוה"ב,(שמואל ב ו, ח) ויחר לדוד על אשר פרץ ה' פרץ בעוזא א"ר אלעזר שנשתנו פניו כחררה,אלא מעתה כל היכא דכתיב ויחר ה"נ התם כתיב אף הכא לא כתיב אף,דרש רבא מפני מה נענש דוד מפני שקרא לדברי תורה זמירות שנאמר (תהלים קיט, נד) זמירות היו לי חוקיך בבית מגורי,אמר לו הקב"ה ד"ת שכתוב בהן (משלי כג, ה) התעיף עיניך בו ואיננו אתה קורא אותן זמירות הריני מכשילך בדבר שאפילו תינוקות של בית רבן יודעין אותו דכתיב (במדבר ז, ט) ולבני קהת לא נתן כי עבודת הקודש וגו' ואיהו אתייה בעגלתא,(שמואל א ו, יט) ויך באנשי בית שמש כי ראו בארון משום דראו ויך (אלהים) רבי אבהו ורבי אלעזר חד אמר קוצרין ומשתחוים היו וחד אמר מילי נמי אמור 35a. bAnd they went and they came”(Numbers 13:25–26). bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai:This verse blikenstheir bgoing totheir bcoming. Just astheir bcomingback was bwith wicked counsel, so too,their bgoingto Eretz Yisrael was bwith wicked counsel. /b,The Torah states: b“And they told him, and said: We cameto the land to which you sent us, and it also flows with milk and honey” (Numbers 13:27), bandthen bit is written: “However the peoplethat dwell in the land bare fierce”(Numbers 13:28). Why did the spies praise the land and then slander it? bRabbi Yoḥa saysthree statements bin the name of Rabbi Meir,represented by the bmnemonicdevice: bTruth, alone, borrowing.The first statement answers this question: bAny slander that does not begin with a truthful statement ultimately does not stand,i.e., it is not accepted by others.,The verse states: b“And Caleb stilled [ ivayyahas /i] the people toward Moses”(Numbers 13:30). bRabba says:This means bthat he persuaded them [ ihesitan /i] withhis bwords. iVayyahasand ihesitanshare the same root in Hebrew.,How did he do so? bJoshua beganto address the people, and bas he was speaking they said to him: Should thisperson, who has ba severed head,as he has no children, bspeakto the people about entering Eretz Yisrael?,Caleb bsaidto himself: bIf I speak they willalso bsay something about me and stop mefrom speaking. He began to speak and bsaid to them: Andis bthisthe bonlything that bthe son of Amram,Moses, bhas done to us? They thoughtthat he wanted bto relatesomething bto the discredit ofMoses, and bthey were silent. /b, bHethen bsaid to them: He took us out of Egypt, and split the sea for us, and fed us the manna. If he saysto us: bBuild ladders and climb to the heavens, should we not listen to him? “We should go up at once,”even to the heavens, b“and possess it”(Numbers 13:30).,The verses continue: b“But the men that went up with him said: We are not ableto go up against the people; as they are stronger than us” (Numbers 13:31). bRabbi Ḥanina bar Pappa says: The spies said a serious statement at that moment.When they said: b“They are stronger,” do not readthe phrase as: Stronger bthan us [ imimmennu /i],but bratherread it as: Stronger bthan Him [ imimmennu /i],meaning that beven the Homeowner,God, bis unable to remove His belongings from there, as it were.The spies were speaking heresy and claiming that the Canaanites were stronger than God Himself.,The spies said: b“It is a land that consumes its inhabitants”(Numbers 13:32). bRava taught: The Holy One, Blessed be He, said: I intendedthe land to appear to consume its inhabitants bfortheir own bgood, but they consideredthis proof that the land was bbad. I intendedit bfortheir bgoodby causing many people to die there so bthat anywhere thatthe spies barrived, the most important of them died, so thatthe Canaanites bwould be preoccupiedwith mourning band would not inquire about them. And there arethose bwho saythat God caused bJobto bdieat that time, band everyonein Canaan bwas preoccupied withhis beulogy,and did not pay attention to the spies. However, the spies bconsideredthis proof that the land was bbadand said: b“It is a land that consumes its inhabitants.” /b,The spies said: b“And we were like grasshoppers in our own eyes, and so were wein their eyes” (Numbers 13:33). bRav Mesharshiyya says: The spies were liars. Granted,to say: b“We were like grasshoppers in our own eyes,” is well, butto say: b“And so were we in their eyes,” from wherecould btheyhave bknownthis?,The Gemara responds: bButthat bis not so,as bwhenthe Canaanites bwere having the mourners’ meal, they had the meal beneath cedar trees, and whenthe spies bsaw them they climbed upthe btreesand bsat inthem. From there bthey heardthe Canaanites bsaying: We see people wholook blike grasshoppers in the trees. /b,The verse states: b“And all the congregation lifted up their voice and cried”(Numbers 14:1). bRabba saysthat bRabbi Yoḥa says: That day was the eve of the Ninth of Av,and bthe Holy One, Blessed be He, said:On that day bthey wept a gratuitous weeping, so I will establishthat day bfor themas a day of bweeping forthe future bgenerations. /b,The verse states: b“But all the congregation bade stone them with stones”(Numbers 14:10), band it is writtenimmediately afterward: b“When the glory of the Lord appeared in the Tent of Meeting”(Numbers 14:10). bRabbi Ḥiyya bar Abba says:This bteaches that they took stones and threw them upwardas if to throw them at God.,The verse states: b“And those men who brought out an evil report of the land, died by the plague before the Lord”(Numbers 14:37). bRabbi Shimon ben Lakish says:This means bthat they died an unusual death. Rabbi Ḥanina bar Pappa saysthat bRabbi Sheila Ish Kefar Temarta taught:This bteaches that their tongues were stretched outfrom their mouths band fell upon their navels, and worms were crawling out of their tongues and entering their navels, andworms were likewise coming bout of their navels and entering their tongues.This is the painful death that they suffered. bAnd Rav Naḥman bar Yitzḥak says: They died of diphtheria,which causes one to choke to death.,§ The Gemara returns to discuss the entry of the Jewish people into Eretz Yisrael. bAnd once the last one of the Jewish people ascended out of the Jordan, the water returned to its place, as it is stated: “And it came to pass, as the priests that bore the Ark of the Covet of the Lord came up out of the midst of the Jordan, as soon as the soles of the priests’ feet were drawn up unto the dry ground, that the waters of the Jordan returned to their place, and went over all its banks, as it had before”(Joshua 4:18). The Gemara understands that the priests who carried the Ark stood in the water until all of the Jewish people passed through the Jordan. Once all the Jewish people had reached the other side of the Jordan, the priests stepped back from the water and the Jordan returned to its natural state., bIt followsthat bthe Ark and its bearers and the priestswere bon one sideof the Jordan, the east side, bandthe rest of bthe Jewish peoplewere bon the other side,the west side. Subsequently, bthe Ark carried its bearersin the air band crossedthe Jordan, bas it is stated: “When all the people were completely passed over, the Ark of the Lord passed on, and the priests, before the people”(Joshua 4:11)., bAnd over this matter Uzzah was punishedfor not taking proper care of the Ark, bas it is stated: “And when they came to the threshing floor of Chidon, Uzzah put forth his hand to hold the Ark;for the oxen stumbled” (I Chronicles 13:9). bThe Holy One, Blessed be He, said to him: Uzzah,the Ark bcarried its bearerswhen it crossed the Jordan; ball the more sois it bnotclear that it can carry bitself? /b,§ The verse states: b“And the anger of the Lord was kindled against Uzzah; andGod bsmote him there for his error [ ihashal /i]”(II Samuel 6:7). bRabbi Yoḥa and Rabbi Elazardisagreed over the interpretation of this verse. bOne says:God smote him bfor his forgetfulness [ ishalo /i],because he did not remember that the Ark can carry itself. bAnd one says:God smote him bbecause helifted the edges [ ishulayyim /i] of his garment in front of the Ark and brelieved himself in its presence. /b,The verse states: b“And he died there with the Ark of God”(II Samuel 6:7). bRabbi Yoḥa says: Uzzah entered the World-to-Come, as it is stated: “With the Ark of God.” Just as the Ark exists forever, so too, Uzzah entered the World-to-Come. /b,The verse states: b“And David was displeased [ ivayyiḥar /i] because the Lord had broken forth upon Uzzah”(II Samuel 6:8). bRabbi Elazar says: iVayyiḥarmeans bthat his face changedcolors and darkened blike baked bread [ iḥarara /i]from displeasure.,The Gemara questions this statement: bIf that is so, anywhere thatthe word ivayyiḥaris written,including when it is referring to God, should it be interpreted this way bas well?The Gemara answers: bThere, it is written:“And bthe angerof the Lord was kindled [ ivayyiḥar af]” (II Samuel 6:7), whereas bhere, the anger [ iaf] is not written,but only ivayyiḥar /i. Therefore it is interpreted differently., bRava taught: For whatreason bwas David punishedwith Uzzah’s death? He was punished bbecause he called matters of Torah: Songs, as it is stated: “Your statutes have been my songs in the house of my pilgrimage”(Psalms 119:54)., bThe Holy One, Blessed be He, said to him: Matters of Torahare so difficult and demanding bthat it is written: “Will you set your eyes upon it? It is gone”(Proverbs 23:5), i.e., one whose eyes stray from the Torah even for a moment will forget it, and byou callthem bsongs?For this reason bI will cause you to stumble in a matter that even schoolchildren know, as it is writtenwith regard to the wagons brought to the Tabernacle: b“And to the descendants of Kohath he did not give, because the service of the holy thingsbelongs to them; they carry them upon their shoulders” (Numbers 7:9). bAndalthough the Ark clearly must be carried on people’s shoulders, David erred and bbrought it in a wagon. /b,§ When the Philistines returned the Ark during the period of Samuel, it is stated: b“And He smote of the men of Beit Shemesh because they had gazed upon the Ark of the Lord”(I Samuel 6:19). The Gemara asks: bBecause they gazedupon it, bGod smotethem? Why did their action warrant this punishment? bRabbi Abbahu and Rabbi Elazardisagreed with regard to the interpretation of the verse. bOne saysthat they were punished because bthey were reapingtheir crops band prostrating themselvesat the same time; they did not stop working in reverence for the Ark. bAnd one saysthat bthey also spokedenigrating bwords: /b
10. Nag Hammadi, The Apocalypse of Paul, 49 (3rd cent. CE - 3rd cent. CE)

11. Anon., 4 Baruch, 8.7

8.7. And Jeremiah and Baruch and Abimelech stood up and said: No man joined with Babylonians shall enter this city!


Subjects of this text:

subject book bibliographic info
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
god, representations of, judge Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
idolatry, action Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
lord jesus christ, judgement by Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
moses Allison, 4 Baruch (2018) 447; Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
sexual immorality Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
stoning' Allison, 4 Baruch (2018) 447