1. Septuagint, Tobit, 1.3-1.5, 1.9, 4.13, 5.10-5.14 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Genealogy โข genealogy, rabbinic approaches to, in Tobit โข lineage and genealogy as identity marker, mocked in Tobit
Found in books: Beyerle and Goff (2022) 289, 292; Gruen (2020) 126, 137, 138; Kalmin (1998) 135
| 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.
1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine.
5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. " 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name." 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives." 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 5.14. But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son?''. None |
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2. Hebrew Bible, Deuteronomy, 26.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Genealogy โข Land of Israel, genealogy โข genealogical anxiety, Iranian context and โข genealogical anxiety, centrality of the body and โข genealogical anxiety, negativity towards converts and
Found in books: Lavee (2017) 218; Neusner (2001) 66
26.3. ืึผืึธืืชึธ ืึถืึพืึทืึผึนืึตื ืึฒืฉืึถืจ ืึดืึฐืึถื ืึผึทืึผึธืึดืื ืึธืึตื ืึฐืึธืึทืจึฐืชึผึธ ืึตืึธืื ืึดืึผึทืึฐืชึผึดื ืึทืึผืึนื ืึทืืืึธื ืึฑืึนืึถืืึธ ืึผึดืึพืึธืืชึดื ืึถืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจ ื ึดืฉืึฐืึผึทืข ืึฐืืึธื ืึทืึฒืึนืชึตืื ืึผ ืึธืชึถืช ืึธื ืึผื''. None | 26.3. And thou shalt come unto the priest that shall be in those days, and say unto him: โI profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.โ''. None |
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3. Hebrew Bible, Genesis, 12.7, 15.5, 22.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Genealogy โข ancestry, genealogy โข genealogical section of the Pentateuch โข lineage and genealogy as identity marker, in Paul
Found in books: Birnbaum and Dillon (2020) 7; Gruen (2020) 192; Grypeou and Spurling (2009) 177; Marcar (2022) 120
12.7. ืึทืึผึตืจึธื ืึฐืืึธื ืึถืึพืึทืึฐืจึธื ืึทืึผึนืืึถืจ ืึฐืึทืจึฐืขึฒืึธ ืึถืชึผึตื ืึถืชึพืึธืึธืจึถืฅ ืึทืึผึนืืช ืึทืึผึดืึถื ืฉืึธื ืึดืึฐืึผึตืึท ืึทืืืึธื ืึทื ึผึดืจึฐืึถื ืึตืึธืืื
15.5. ืึทืึผืึนืฆึตื ืึนืชืึน ืึทืืึผืฆึธื ืึทืึผึนืืึถืจ ืึทืึผึถืึพื ึธื ืึทืฉืึผึธืึทืึฐืึธื ืึผืกึฐืคึนืจ ืึทืึผืึนืึธืึดืื ืึดืึพืชึผืึผืึทื ืึดืกึฐืคึผึนืจ ืึนืชึธื ืึทืึผึนืืึถืจ ืืึน ืึผึนื ืึดืึฐืึถื ืึทืจึฐืขึถืึธื
22.18. ืึฐืึดืชึฐืึผึธืจึฒืืึผ ืึฐืึทืจึฐืขึฒืึธ ืึผึนื ืึผืึนืึตื ืึธืึธืจึถืฅ ืขึตืงึถื ืึฒืฉืึถืจ ืฉืึธืึทืขึฐืชึผึธ ืึผึฐืงึนืึดืื''. None | 12.7. And the LORD appeared unto Abram, and said: โUnto thy seed will I give this landโ; and he builded there an altar unto the LORD, who appeared unto him.
15.5. And He brought him forth abroad, and said: โLook now toward heaven, and count the stars, if thou be able to count themโ; and He said unto him: โSo shall thy seed be.โ
22.18. and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.โ''. None |
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4. Hesiod, Works And Days, 159-160 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข genealogical tradition โข genealogy
Found in books: Finkelberg (2019) 150; Laemmle (2021) 247
159. แผฮฝฮดฯแฟถฮฝ แผกฯฯฯฮฝ ฮธฮตแฟฮฟฮฝ ฮณฮญฮฝฮฟฯ, ฮฟแผณ ฮบฮฑฮปฮญฮฟฮฝฯฮฑฮน'160. แผกฮผฮฏฮธฮตฮฟฮน, ฯฯฮฟฯฮญฯฮท ฮณฮตฮฝฮตแฝด ฮบฮฑฯสผ แผฯฮตฮฏฯฮฟฮฝฮฑ ฮณฮฑแฟฮฑฮฝ. '. None | 159. Impetuous, and they the sunโs bright flame'160. Would see no more, nor would this race be seen '. None |
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5. Hesiod, Theogony, 21, 886-923, 928, 950-955, 1011-1016 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข genealogical connections, in tales of founding of Rome โข genealogical reckoning, โข genealogy โข genealogy, divine โข lineage and genealogy as identity marker, Rome as mixed lineage
Found in books: Gruen (2011) 243; Gruen (2020) 76; Iribarren and Koning (2022) 23, 163, 171, 173; Laemmle (2021) 93, 94, 95, 218, 219, 220; Marincola et al (2021) 41; Pirenne-Delforge and Pironti (2022) 18, 29, 121, 262
21. แผฮปฮปฯฮฝ ฯสผ แผฮธฮฑฮฝฮฌฯฯฮฝ แผฑฮตฯแฝธฮฝ ฮณฮญฮฝฮฟฯ ฮฑแผฐแฝฒฮฝ แผฯฮฝฯฯฮฝ.
886. ฮฮตแฝบฯ ฮดแฝฒ ฮธฮตแฟถฮฝ ฮฒฮฑฯฮนฮปฮตแฝบฯ ฯฯฯฯฮทฮฝ แผฮปฮฟฯฮฟฮฝ ฮธฮญฯฮฟ ฮแฟฯฮนฮฝ 887. ฯฮปฮตแฟฯฯฮฑ ฯฮต แผฐฮดฯ
แฟฮฑฮฝ แผฐฮดแฝฒ ฮธฮฝฮทฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ. 888. แผฮปฮปสผ แฝ
ฯฮต ฮดแฝด แผฯสผ แผฮผฮตฮปฮปฮต ฮธฮตแฝฐฮฝ ฮณฮปฮฑฯ
ฮบแฟถฯฮนฮฝ แผฮธฮฎฮฝฮทฮฝ 889. ฯฮญฮพฮตฯฮธฮฑฮน, ฯฯฯสผ แผฯฮตฮนฯฮฑ ฮดฯฮปแฟณ ฯฯฮญฮฝฮฑฯ แผฮพฮฑฯฮฑฯฮฎฯฮฑฯ 890. ฮฑแผฑฮผฯ
ฮปฮฏฮฟฮนฯฮน ฮปฯฮณฮฟฮนฯฮนฮฝ แผแฝดฮฝ แผฯฮบฮฌฯฮธฮตฯฮฟ ฮฝฮทฮดแฝบฮฝ 891. ฮฮฑฮฏฮทฯ ฯฯฮฑฮดฮผฮฟฯฯฮฝแฟฯฮน ฮบฮฑแฝถ ฮแฝฯฮฑฮฝฮฟแฟฆ แผฯฯฮตฯฯฮตฮฝฯฮฟฯ. 892. ฯแฝผฯ ฮณฮฌฯ ฮฟแผฑ ฯฯฮฑฯฮฌฯฮทฮฝ, แผตฮฝฮฑ ฮผแฝด ฮฒฮฑฯฮนฮปฮทฮฏฮดฮฑ ฯฮนฮผแฝดฮฝ 893. แผฮปฮปฮฟฯ แผฯฮฟฮน ฮฮนแฝธฯ แผฮฝฯแฝถ ฮธฮตแฟถฮฝ ฮฑแผฐฮตฮนฮณฮตฮฝฮตฯฮฌฯฮฝ. 894. แผฮบ ฮณแฝฐฯ ฯแฟฯ ฮตแผตฮผฮฑฯฯฮฟ ฯฮตฯฮฏฯฯฮฟฮฝฮฑ ฯฮญฮบฮฝฮฑ ฮณฮตฮฝฮญฯฮธฮฑฮนยท 895. ฯฯฯฯฮทฮฝ ฮผแฝฒฮฝ ฮบฮฟฯฯฮทฮฝ ฮณฮปฮฑฯ
ฮบฯฯฮนฮดฮฑ ฮคฯฮนฯฮฟฮณฮญฮฝฮตฮนฮฑฮฝ 896. แผถฯฮฟฮฝ แผฯฮฟฯ
ฯฮฑฮฝ ฯฮฑฯฯแฝถ ฮผฮญฮฝฮฟฯ ฮบฮฑแฝถ แผฯฮฏฯฯฮฟฮฝฮฑ ฮฒฮฟฯ
ฮปฮฎฮฝ. 897. ฮฑแฝฯแฝฐฯ แผฯฮตฮนฯสผ แผฯฮฑ ฯฮฑแฟฮดฮฑ ฮธฮตแฟถฮฝ ฮฒฮฑฯฮนฮปแฟฮฑ ฮบฮฑแฝถ แผฮฝฮดฯแฟถฮฝ 898. แผคฮผฮตฮปฮปฮตฮฝ ฯฮญฮพฮตฯฮธฮฑฮน, แฝฯฮญฯฮฒฮนฮฟฮฝ แผฆฯฮฟฯ แผฯฮฟฮฝฯฮฑยท 899. แผฮปฮปสผ แผฯฮฑ ฮผฮนฮฝ ฮฮตแฝบฯ ฯฯฯฯฮธฮตฮฝ แผแฝดฮฝ แผฯฮบฮฌฯฮธฮตฯฮฟ ฮฝฮทฮดฯฮฝ, 900. แฝกฯ ฮดฮฎ ฮฟแผฑ ฯฯฮฌฯฯฮฑฮนฯฮฟ ฮธฮตแฝฐ แผฮณฮฑฮธฯฮฝ ฯฮต ฮบฮฑฮบฯฮฝ ฯฮต. 901. ฮดฮตฯฯฮตฯฮฟฮฝ แผ ฮณฮฌฮณฮตฯฮฟ ฮปฮนฯฮฑฯแฝดฮฝ ฮฮญฮผฮนฮฝ, แผฃ ฯฮญฮบฮตฮฝ แฝญฯฮฑฯ, 902. ฮแฝฮฝฮฟฯ
ฮผฮฏฮทฮฝ ฯฮต ฮฮฏฮบฮทฮฝ ฯฮต ฮบฮฑแฝถ ฮแผฐฯฮฎฮฝฮทฮฝ ฯฮตฮธฮฑฮปฯ
แฟฮฑฮฝ, 903. ฮฑแผณ แผฯฮณสผ แฝ ฯฮตฯฮฟฯ
ฯฮน ฮบฮฑฯฮฑฮธฮฝฮทฯฮฟแฟฯฮน ฮฒฯฮฟฯฮฟแฟฯฮน, 904. ฮฮฟฮฏฯฮฑฯ ฮธสผ, แพ ฯฮปฮตฮฏฯฯฮทฮฝ ฯฮนฮผแฝดฮฝ ฯฯฯฮต ฮผฮทฯฮฏฮตฯฮฑ ฮฮตฯฯ, 905. ฮฮปฯฮธฯ ฯฮต ฮฮฌฯฮตฯฮฏฮฝ ฯฮต ฮบฮฑแฝถ แผฯฯฮฟฯฮฟฮฝ, ฮฑแผตฯฮต ฮดฮนฮดฮฟแฟฆฯฮน 906. ฮธฮฝฮทฯฮฟแฟฯ แผฮฝฮธฯฯฯฮฟฮนฯฮนฮฝ แผฯฮตฮนฮฝ แผฮณฮฑฮธฯฮฝ ฯฮต ฮบฮฑฮบฯฮฝ ฯฮต. 907. ฯฯฮตแฟฯ ฮดฮญ ฮฟแผฑ ฮแฝฯฯ
ฮฝฮฟฮผฮท ฮงฮฌฯฮนฯฮฑฯ ฯฮญฮบฮต ฮบฮฑฮปฮปฮนฯฮฑฯแฟฮฟฯ
ฯ, 908. แฝจฮบฮตฮฑฮฝฮฟแฟฆ ฮบฮฟฯฯฮท, ฯฮฟฮปฯ
ฮฎฯฮฑฯฮฟฮฝ ฮตแผถฮดฮฟฯ แผฯฮฟฯ
ฯฮฑ, 909. แผฮณฮปฮฑฮฮทฮฝ ฯฮต ฮบฮฑแฝถ ฮแฝฯฯฮฟฯฯฮฝฮทฮฝ ฮฮฑฮปฮฏฮทฮฝ ฯสผ แผฯฮฑฯฮตฮนฮฝฮฎฮฝยท 910. ฯแฟถฮฝ ฮบฮฑแฝถ แผฯแฝธ ฮฒฮปฮตฯฮฌฯฯฮฝ แผฯฮฟฯ ฮตแผดฮฒฮตฯฮฟ ฮดฮตฯฮบฮฟฮผฮตฮฝฮฌฯฮฝ 911. ฮปฯ
ฯฮนฮผฮตฮปฮฎฯยท ฮบฮฑฮปแฝธฮฝ ฮดฮญ ฮธสผ แฝฯสผ แฝฯฯฯฯฮน ฮดฮตฯฮบฮนฯฯฮฝฯฮฑฮน. 912. ฮฑแฝฯแฝฐฯ แฝ ฮฮฎฮผฮทฯฯฮฟฯ ฯฮฟฮปฯ
ฯฯฯฮฒฮทฯ แผฯ ฮปฮญฯฮฟฯ แผฆฮปฮธฮตฮฝ, 913. แผฃ ฯฮญฮบฮต ฮ ฮตฯฯฮตฯฯฮฝฮทฮฝ ฮปฮตฯ
ฮบฯฮปฮตฮฝฮฟฮฝ, แผฃฮฝ แผฮนฮดฯฮฝฮตแฝบฯ 914. แผฅฯฯฮฑฯฮต แผงฯ ฯฮฑฯแฝฐ ฮผฮทฯฯฯฯยท แผฮดฯฮบฮต ฮดแฝฒ ฮผฮทฯฮฏฮตฯฮฑ ฮฮตฯฯ. 915. ฮผฮฝฮทฮผฮฟฯฯฮฝฮทฯ ฮดสผ แผฮพฮฑแฟฆฯฮนฯ แผฯฮฌฯฯฮฑฯฮฟ ฮบฮฑฮปฮปฮนฮบฯฮผฮฟฮนฮฟ, 916. แผฮพ แผงฯ ฮฟแผฑ ฮฮฟแฟฆฯฮฑฮน ฯฯฯ
ฯฮฌฮผฯฯ
ฮบฮตฯ แผฮพฮตฮณฮญฮฝฮฟฮฝฯฮฟ 917. แผฮฝฮฝฮญฮฑ, ฯแฟฯฮนฮฝ แผ
ฮดฮฟฮฝ ฮธฮฑฮปฮฏฮฑฮน ฮบฮฑแฝถ ฯฮญฯฯฮนฯ แผฮฟฮนฮดแฟฯ. 918. ฮฮทฯแฝผ ฮดสผ แผฯฯฮปฮปฯฮฝฮฑ ฮบฮฑแฝถ แผฯฯฮตฮผฮนฮฝ แผฐฮฟฯฮญฮฑฮนฯฮฑฮฝ, 919. แผฑฮผฮตฯฯฮตฮฝฯฮฑ ฮณฯฮฝฮฟฮฝ ฯฮตฯแฝถ ฯฮฌฮฝฯฯฮฝ ฮแฝฯฮฑฮฝฮนฯฮฝฯฮฝ, 920. ฮณฮตฮฏฮฝฮฑฯสผ แผฯสผ ฮฑแผฐฮณฮนฯฯฮฟฮนฮฟ ฮฮนแฝธฯ ฯฮนฮปฯฯฮทฯฮน ฮผฮนฮณฮตแฟฯฮฑ. 9
21. ฮปฮฟฮนฯฮธฮฟฯฮฌฯฮทฮฝ ฮดสผ แผญฯฮทฮฝ ฮธฮฑฮปฮตฯแฝดฮฝ ฯฮฟฮนฮฎฯฮฑฯสผ แผฮบฮฟฮนฯฮนฮฝยท 922. แผฃ ฮดสผ แผญฮฒฮทฮฝ ฮบฮฑแฝถ แผฯฮทฮฑ ฮบฮฑแฝถ ฮแผฐฮปฮตฮฏฮธฯ
ฮนฮฑฮฝ แผฯฮนฮบฯฮต 923. ฮผฮนฯฮธฮตแฟฯสผ แผฮฝ ฯฮนฮปฯฯฮทฯฮน ฮธฮตแฟถฮฝ ฮฒฮฑฯฮนฮปแฟฮน ฮบฮฑแฝถ แผฮฝฮดฯแฟถฮฝ.
928. ฮณฮตฮฏฮฝฮฑฯฮฟ, ฮบฮฑแฝถ ฮถฮฑฮผฮญฮฝฮทฯฮต ฮบฮฑแฝถ แผคฯฮนฯฮต แพง ฯฮฑฯฮฑฮบฮฟฮฏฯแฟ,
950. แผฅฮฒฮทฮฝ ฮดสผ แผฮปฮบฮผฮฎฮฝฮทฯ ฮบฮฑฮปฮปฮนฯฯฯฯฮฟฯ
แผฮปฮบฮนฮผฮฟฯ ฯ
แผฑฯฯ, 951. แผฒฯ แผฉฯฮฑฮบฮปแฟฮฟฯ, ฯฮตฮปฮญฯฮฑฯ ฯฯฮฟฮฝฯฮตฮฝฯฮฑฯ แผฮญฮธฮปฮฟฯ
ฯ, 952. ฯฮฑแฟฮดฮฑ ฮฮนแฝธฯ ฮผฮตฮณฮฌฮปฮฟฮนฮฟ ฮบฮฑแฝถ แผญฯฮทฯ ฯฯฯ
ฯฮฟฯฮตฮดฮฏฮปฮฟฯ
, 953. ฮฑแผฐฮดฮฟฮฏฮทฮฝ ฮธฮญฯสผ แผฮบฮฟฮนฯฮนฮฝ แผฮฝ ฮแฝฮปฯฮผฯแฟณ ฮฝฮนฯฯฮตฮฝฯฮน, 954. แฝฮปฮฒฮนฮฟฯ, แฝฯ ฮผฮญฮณฮฑ แผฯฮณฮฟฮฝ แผฮฝ แผฮธฮฑฮฝฮฌฯฮฟฮนฯฮนฮฝ แผฮฝฯฯฯฮฑฯ 955. ฮฝฮฑฮฏฮตฮน แผฯฮฎฮผฮฑฮฝฯฮฟฯ ฮบฮฑแฝถ แผฮณฮฎฯฮฑฮฟฯ แผคฮผฮฑฯฮฑ ฯฮฌฮฝฯฮฑ.
1011. ฮฮฏฯฮบฮท ฮดสผ, แผจฮตฮปฮฏฮฟฯ
ฮธฯ
ฮณฮฌฯฮทฯ แฝฯฮตฯฮนฮฟฮฝฮฏฮดฮฑฮฟ,'1012. ฮณฮตฮฏฮฝฮฑฯสผ แฝฮดฯ
ฯฯแฟฮฟฯ ฯฮฑฮปฮฑฯฮฏฯฯฮฟฮฝฮฟฯ แผฮฝ ฯฮนฮปฯฯฮทฯฮน 1013. แผฮณฯฮนฮฟฮฝ แผ ฮดแฝฒ ฮฮฑฯแฟฮฝฮฟฮฝ แผฮผฯฮผฮฟฮฝฮฌ ฯฮต ฮบฯฮฑฯฮตฯฯฮฝ ฯฮตยท 1014. ฮคฮทฮปฮญฮณฮฟฮฝฮฟฮฝ ฮดสผ แผฯสผ แผฯฮนฮบฯฮต ฮดฮนแฝฐ ฯฯฯ
ฯฮญฮทฮฝ แผฯฯฮฟฮดฮฏฯฮทฮฝ. 1015. ฮฟแผณ ฮดฮฎ ฯฮฟฮน ฮผฮฌฮปฮฑ ฯแฟฮปฮต ฮผฯ
ฯแฟท ฮฝฮฎฯฯฮฝ แผฑฮตฯฮฌฯฮฝ 1016. ฯแพถฯฮนฮฝ ฮคฯ
ฯฯฮทฮฝฮฟแฟฯฮนฮฝ แผฮณฮฑฮบฮปฮตฮนฯฮฟแฟฯฮนฮฝ แผฮฝฮฑฯฯฮฟฮฝ. '. None | 21. The mighty, bright Selene, Oceanos, Ge,
886. Gave him in marriage to his progeny 887. Cymopolea. When Zeus, in the war, 888. Drove the Titans out of Heaven, huge Earth bore 889. Her youngest child Typhoeus with the aid 890. of golden Aphrodite, who had bade 891. Her lie with Tartarus. In everything 892. He did the lad was strong, untiring 893. When running, and upon his shoulders spread 894. A hundred-headed dragon, full of dread, 895. Its dark tongues flickering, and from below 896. His eyes a flashing flame was seen to glow; 897. And from each head shot fire as he glared 898. And from each head unspeakable voices blared: 899. Sometimes a god could understand the sound 900. They made, but sometimes, echoing around, 901. A bull, unruly, proud and furious, 902. Would sound, sometimes a lion, mercile 903. At heart, sometimes โ most wonderful to hear โ 904. The sound of whelps was heard, sometimes the ear 905. Would catch a hissing sound, which then would change 906. To echoing along the mountain range. 907. Something beyond all help would have that day 908. Occurred and over men and gods hold sway 909. Had Zeus not quickly seen it: mightily 910. And hard he thundered so that terribly 911. The earth resounded, as did Tartarus, 912. Wide Heaven and the streams of Oceanus, 913. And at his feet the mighty Heaven reeled 914. As he arose. The earth groaned, thunder pealed 915. And lightning flashed, and to the dark-blue sea, 916. From them and from the fiery prodigy, 917. The scorching winds and blazing thunderbolt, 918. Came heat, the whole earth seething in revolt 919. With both the sky and sea, while round the strand 920. Long waves rage at the onslaught of the band 9
21. of gods. An endless shaking, too, arose, 922. And Hades, who has sovereignty over those 923. Who are deceased, shook, and the Titan horde
928. Well-shored, from high Olympus he took flight,
950. Sailors and ships as fearfully they blow 951. In every season, making powerle 952. The sailors. Others haunt the limitle 953. And blooming earth, where recklessly they spoil 954. The splendid crops that mortals sweat and toil 955. To cultivate, and cruel agitation
1011. She brought into the world a glorious son,'1012. Hephaestus, who transcended everyone 1013. In Heaven in handiwork. But Zeus then lay 1014. With Oceanโs and Tethysโ fair child, away 1015. From Hera โฆ He duped Metis, although she 1016. Was splendidly intelligent. Then he '. None |
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6. Homer, Iliad, 2.572, 2.641, 2.701-2.702, 6.146, 21.139-21.143, 21.150, 21.152-21.153, 21.157-21.160 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข genealogical connections, Greek-Persian โข genealogical tradition โข genealogy โข genealogy/generations, immortality, generational succession as human means of
Found in books: Bierl (2017) 81, 82; Finkelberg (2019) 200, 209; Goldhill (2022) 46; Gruen (2011) 38; Iribarren and Koning (2022) 105; Laemmle (2021) 253, 254, 257, 258
2.572. ฮบฮฑแฝถ ฮฃฮนฮบฯ
แฟถฮฝสผ, แฝ
ฮธสผ แผฯสผ แผฮดฯฮทฯฯฮฟฯ ฯฯแฟถฯสผ แผฮผฮฒฮฑฯฮฏฮปฮตฯ
ฮตฮฝ,
2.701. ฮบฮฑแฝถ ฮดฯฮผฮฟฯ แผกฮผฮนฯฮตฮปฮฎฯยท ฯแฝธฮฝ ฮดสผ แผฮบฯฮฑฮฝฮต ฮฮฌฯฮดฮฑฮฝฮฟฯ แผฮฝแฝดฯ 2.702. ฮฝฮทแฝธฯ แผฯฮฟฮธฯแฟดฯฮบฮฟฮฝฯฮฑ ฯฮฟฮปแฝบ ฯฯฯฯฮนฯฯฮฟฮฝ แผฯฮฑฮนแฟถฮฝ.
6.146. ฮฟแผตฮท ฯฮตฯ ฯฯฮปฮปฯฮฝ ฮณฮตฮฝฮตแฝด ฯฮฟฮฏฮท ฮดแฝฒ ฮบฮฑแฝถ แผฮฝฮดฯแฟถฮฝ.
21.139. ฯฯฯฯฮฑ ฮดแฝฒ ฮ ฮทฮปฮญฮฟฯ ฯ
แผฑแฝธฯ แผฯฯฮฝ ฮดฮฟฮปฮนฯฯฯฮบฮนฮฟฮฝ แผฮณฯฮฟฯ 21.140. แผฯฯฮตฯฮฟฯฮฑฮฏแฟณ แผฯแพถฮปฯฮฟ ฮบฮฑฯฮฑฮบฯฮฌฮผฮตฮฝฮฑฮน ฮผฮตฮฝฮตฮฑฮฏฮฝฯฮฝ 21.141. ฯ
แผฑฮญฯ ฮ ฮทฮปฮตฮณฯฮฝฮฟฯยท ฯแฝธฮฝ ฮดสผ แผฮพฮนแฝธฯ ฮตแฝฯฯ
ฯฮญฮตฮธฯฮฟฯ 21.142. ฮณฮตฮฏฮฝฮฑฯฮฟ ฮบฮฑแฝถ ฮ ฮตฯฮฏฮฒฮฟฮนฮฑ แผฮบฮตฯฯฮฑฮผฮตฮฝฮฟแฟฮฟ ฮธฯ
ฮณฮฑฯฯแฟถฮฝ 21.143. ฯฯฮตฯฮฒฯ
ฯฮฌฯฮทยท ฯแฟ ฮณฮฌฯ แฟฅฮฑ ฮผฮฏฮณฮท ฯฮฟฯฮฑฮผแฝธฯ ฮฒฮฑฮธฯ
ฮดฮฏฮฝฮทฯ.
21.150. ฯฮฏฯ ฯฯฮธฮตฮฝ ฮตแผฐฯ แผฮฝฮดฯแฟถฮฝ แฝ
ฮผฮตฯ
แผฯฮปฮทฯ แผฮฝฯฮฏฮฟฯ แผฮปฮธฮตแฟฮฝ;
21.152. ฯแฝธฮฝ ฮดสผ ฮฑแฝ ฮ ฮทฮปฮตฮณฯฮฝฮฟฯ ฯฯฮฟฯฮตฯฯฮฝฮตฮต ฯฮฑฮฏฮดฮนฮผฮฟฯ ฯ
แผฑฯฯยท 21.153. ฮ ฮทฮปฮตฮฮดฮท ฮผฮตฮณฮฌฮธฯ
ฮผฮต ฯฮฏ แผฆ ฮณฮตฮฝฮตแฝดฮฝ แผฯฮตฮตฮฏฮฝฮตฮนฯ;
21.157. ฮฑแฝฯแฝฐฯ แผฮผฮฟแฝถ ฮณฮตฮฝฮตแฝด แผฮพ แผฮพฮนฮฟแฟฆ ฮตแฝฯแฝบ แฟฅฮญฮฟฮฝฯฮฟฯ 21.158. แผฮพฮนฮฟแฟฆ, แฝฯ ฮบฮฌฮปฮปฮนฯฯฮฟฮฝ แฝฮดฯฯ แผฯแฝถ ฮณฮฑแฟฮฑฮฝ แผตฮทฯฮนฮฝ, 21.159. แฝฯ ฯฮญฮบฮต ฮ ฮทฮปฮตฮณฯฮฝฮฑ ฮบฮปฯ
ฯแฝธฮฝ แผฮณฯฮตฯยท ฯแฝธฮฝ ฮดสผ แผฮผฮญ ฯฮฑฯฮน 21.160. ฮณฮตฮฏฮฝฮฑฯฮธฮฑฮนยท ฮฝแฟฆฮฝ ฮฑแฝฯฮต ฮผฮฑฯฯฮผฮตฮธฮฑ ฯฮฑฮฏฮดฮนฮผสผ แผฯฮนฮปฮปฮตแฟฆ.' '. None | 2.572. and wealthy Corinth, and well-built Cleonae, and dwelt in Orneiae and lovely Araethyrea and Sicyon, wherein at the first Adrastus was king; and they that held Hyperesia and steep Gonoessa and Pellene,
2.701. His wife, her two cheeks torn in wailing, was left in Phylace and his house but half established, while, for himself, a Dardanian warrior slew him as he leapt forth from his ship by far the first of the Achaeans. Yet neither were his men leaderless, though they longed for their leader; for Podarces, scion of Ares, marshalled them,
6.146. Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
21.139. whom by the swift ships ye slew while I tarried afar. So spake he, and the river waxed the more wroth at heart, and pondered in mind how he should stay goodly Achilles from his labour and ward off ruin from the Trojans. Meanwhile the son of Peleus bearing his far-shadowing spear leapt, eager to slay him, 21.140. upon Asteropaeus, son of Pelegon, that was begotten of wide-flowing Axius and Periboea, eldest of the daughters of Acessamenus; for with her lay the deep-eddying River. Upon him rushed Achilles, and Asteropaeus
21.150. Who among men art thou, and from whence, that thou darest come forth against me? Unhappy are they whose children face my might. Then spake unto him the glorious son of Pelegon:Great-souled son of Peleus, wherefore enquirest thou of my lineage? I come from deep-soiled Paeonia, a land afar,
21.157. leading the Paeonians with their long spears, and this is now my eleventh morn, since I came to Ilios. But my lineage is from wide-flowing AxiusโAxius, the water whereof flows the fairest over the face of the earthโwho begat Pelegon famed for his spear, and he, men say, 21.160. was my father. Now let us do battle, glorious Achilles. ' '. None |
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7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข Euripidesโ Ion, and Hellenic genealogy โข genealogical tradition
Found in books: Barbato (2020) 108; Finkelberg (2019) 283
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8. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: โข genealogy
Found in books: Humphreys (2018) 541; Laemmle (2021) 220
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9. Herodotus, Histories, 1.146, 2.142-2.143, 6.35 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Genealogy โข genealogical reckoning, โข genealogy โข lineage and genealogy as identity marker, in Herodotus
Found in books: Beyerle and Goff (2022) 435; Gruen (2020) 55; Humphreys (2018) 668; Marincola et al (2021) 100; Sweeney (2013) 161; Tanaseanu-Dรถbler and von Alvensleben (2020) 267
1.146. ฯฮฟฯฯฯฮฝ ฮดแฝด ฮตแผตฮฝฮตฮบฮฑ ฮบฮฑแฝถ ฮฟแผฑ แผผฯฮฝฮตฯ ฮดฯ
ฯฮดฮตฮบฮฑ ฯฯฮปฮนฮฑฯ แผฯฮฟฮนฮฎฯฮฑฮฝฯฮฟยท แผฯฮตแฝถ แฝฅฯ ฮณฮญ ฯฮน ฮผแพถฮปฮปฮฟฮฝ ฮฟแฝฯฮฟฮน แผผฯฮฝฮตฯ ฮตแผฐฯแฝถ ฯแฟถฮฝ แผฮปฮปฯฮฝ แผธฯฮฝฯฮฝ แผข ฮบฮฌฮปฮปฮนฯฮฝ ฯฮน ฮณฮตฮณฯฮฝฮฑฯฮน, ฮผฯฯฮฏฮท ฯฮฟฮปฮปแฝด ฮปฮญฮณฮตฮนฮฝยท ฯแฟถฮฝ แผฮฒฮฑฮฝฯฮตฯ ฮผแฝฒฮฝ แผฮพ ฮแฝฮฒฮฟฮฏฮตฯ ฮตแผฐฯแฝถ ฮฟแฝฮบ แผฮปฮฑฯฮฏฯฯฮท ฮผฮฟแฟฯฮฑ, ฯฮฟแฟฯฮน แผธฯฮฝฮฏฮทฯ ฮผฮญฯฮฑ ฮฟแฝฮดแฝฒ ฯฮฟแฟฆ ฮฟแฝฮฝฯฮผฮฑฯฮฟฯ ฮฟแฝฮดฮญฮฝ, ฮฮนฮฝฯฮฑฮน ฮดแฝฒ แฝฯฯฮฟฮผฮญฮฝฮนฮฟฮฏ ฯฯฮน แผฮฝฮฑฮผฮตฮผฮฏฯฮฑฯฮฑฮน ฮบฮฑแฝถ ฮฮฑฮดฮผฮตแฟฮฟฮน ฮบฮฑแฝถ ฮฯฯฮฟฯฮตฯ ฮบฮฑแฝถ ฮฆฯฮบฮญฮตฯ แผฯฮฟฮดฮฌฯฮผฮนฮฟฮน ฮบฮฑแฝถ ฮฮฟฮปฮฟฯฯฮฟแฝถ ฮบฮฑแฝถ แผฯฮบฮฌฮดฮตฯ ฮ ฮตฮปฮฑฯฮณฮฟแฝถ ฮบฮฑแฝถ ฮฯฯฮนฮญฮตฯ แผฯฮนฮดฮฑฯฯฮนฮฟฮน, แผฮปฮปฮฑ ฯฮต แผฮธฮฝฮตฮฑ ฯฮฟฮปฮปแฝฐ แผฮฝฮฑฮผฮตฮผฮฏฯฮฑฯฮฑฮนยท ฮฟแผฑ ฮดแฝฒ ฮฑแฝฯแฟถฮฝ แผฯแฝธ ฯฮฟแฟฆ ฯฯฯ
ฯฮฑฮฝฮทฮฏฮฟฯ
ฯฮฟแฟฆ แผฮธฮทฮฝฮฑฮฏฯฮฝ แฝฯฮผฮทฮธฮญฮฝฯฮตฯ ฮบฮฑแฝถ ฮฝฮฟฮผฮฏฮถฮฟฮฝฯฮตฯ ฮณฮตฮฝฮฝฮฑฮนฯฯฮฑฯฮฟฮน ฮตแผถฮฝฮฑฮน แผธฯฮฝฯฮฝ, ฮฟแฝฯฮฟฮน ฮดแฝฒ ฮฟแฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑฯ แผ ฮณฮฌฮณฮฟฮฝฯฮฟ แผฯ ฯแฝดฮฝ แผฯฮฟฮนฮบฮฏฮทฮฝ แผฮปฮปแฝฐ ฮฮฑฮตฮฏฯฮฑฯ แผฯฯฮฟฮฝ, ฯแฟถฮฝ แผฯฯฮฝฮตฯ
ฯฮฑฮฝ ฯฮฟแฝบฯ ฮณฮฟฮฝฮญฮฑฯ. ฮดฮนแฝฐ ฯฮฟแฟฆฯแฝธฮฝ ฮดแฝฒ ฯแฝธฮฝ ฯฯฮฝฮฟฮฝ ฮฑแผฑ ฮณฯ
ฮฝฮฑแฟฮบฮตฯ ฮฑแฝฯฮฑฮน ฮฝฯฮผฮฟฮฝ ฮธฮญฮผฮตฮฝฮฑฮน ฯฯฮฏฯฮน ฮฑแฝฯแฟฯฮน แฝ
ฯฮบฮฟฯ
ฯ แผฯฮฎฮปฮฑฯฮฑฮฝ ฮบฮฑแฝถ ฯฮฑฯฮญฮดฮฟฯฮฑฮฝ ฯแฟฯฮน ฮธฯ
ฮณฮฑฯฯฮฌฯฮน, ฮผฮฎ ฮบฮฟฯฮต แฝฮผฮฟฯฮนฯแฟฯฮฑฮน ฯฮฟแฟฯฮน แผฮฝฮดฯฮฌฯฮน ฮผฮทฮดแฝฒ ฮฟแฝฮฝฯฮผฮฑฯฮน ฮฒแฟถฯฮฑฮน ฯแฝธฮฝ แผฯฯ
ฯแฟฯ แผฮฝฮดฯฮฑ, ฯฮฟแฟฆฮดฮต ฮตแผตฮฝฮตฮบฮฑ แฝ
ฯฮน แผฯฯฮฝฮตฯ
ฯฮฑฮฝ ฯฯฮญฯฮฝ ฯฮฟแฝบฯ ฯฮฑฯฮญฯฮฑฯ ฮบฮฑแฝถ แผฮฝฮดฯฮฑฯ ฮบฮฑแฝถ ฯฮฑแฟฮดฮฑฯ ฮบฮฑแฝถ แผฯฮตฮนฯฮฑ ฯฮฑแฟฆฯฮฑ ฯฮฟฮนฮฎฯฮฑฮฝฯฮตฯ ฮฑแฝฯแฟฯฮน ฯฯ
ฮฝฮฟฮฏฮบฮตฮฟฮฝ.
2.142. แผฯ ฮผแฝฒฮฝ ฯฮฟฯฯฮฝฮดฮต ฯฮฟแฟฆ ฮปฯฮณฮฟฯ
ฮแผฐฮณฯฯฯฮนฮฟฮฏ ฯฮต ฮบฮฑแฝถ ฮฟแผฑ แผฑฯฮญฮตฯ แผฮปฮตฮณฮฟฮฝ, แผฯฮฟฮดฮตฮนฮบฮฝฯฮฝฯฮตฯ แผฯแฝธ ฯฮฟแฟฆ ฯฯฯฯฮฟฯ
ฮฒฮฑฯฮนฮปฮญฮฟฯ แผฯ ฯฮฟแฟฆ แผฉฯฮฑฮฏฯฯฮฟฯ
ฯแฝธฮฝ แผฑฯฮญฮฑ ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ ฯฮตฮปฮตฯ
ฯฮฑแฟฮฟฮฝ ฮฒฮฑฯฮนฮปฮตฯฯฮฑฮฝฯฮฑ ฮผฮฏฮฑฮฝ ฯฮต ฮบฮฑแฝถ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฯฯฮนฮทฮบฮฟฯฮฏฮฑฯ ฮณฮตฮฝฮตแฝฐฯ แผฮฝฮธฯฯฯฯฮฝ ฮณฮตฮฝฮฟฮผฮญฮฝฮฑฯ, ฮบฮฑแฝถ แผฮฝ ฯฮฑฯฯแฟฯฮน แผฯฯฮนฮตฯฮญฮฑฯ ฮบฮฑแฝถ ฮฒฮฑฯฮนฮปฮญฮฑฯ แผฮบฮฑฯฮญฯฮฟฯ
ฯ ฯฮฟฯฮฟฯฯฮฟฯ
ฯ ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ
ฯ. ฮบฮฑฮฏฯฮฟฮน ฯฯฮนฮทฮบฯฯฮนฮฑฮน ฮผแฝฒฮฝ แผฮฝฮดฯแฟถฮฝ ฮณฮตฮฝฮตฮฑแฝถ ฮดฯ
ฮฝฮญฮฑฯฮฑฮน ฮผฯฯฮนฮฑ แผฯฮตฮฑยท ฮณฮตฮฝฮตฮฑแฝถ ฮณแฝฐฯ ฯฯฮตแฟฯ แผฮฝฮดฯแฟถฮฝ แผฮบฮฑฯแฝธฮฝ แผฯฮตฮฑ แผฯฯฮฏยท ฮผฮนแฟฯ ฮดแฝฒ ฮบฮฑแฝถ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ แผฯฮน ฯแฟถฮฝ แผฯฮนฮปฮฟฮฏฯฯฮฝ ฮณฮตฮฝฮตฮญฯฮฝ, ฮฑแผณ แผฯแฟฯฮฑฮฝ ฯแฟฯฮน ฯฯฮนฮทฮบฮฟฯฮฏแฟฯฮน, แผฯฯแฝถ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฯฯฮนฮทฮบฯฯฮนฮฑ ฮบฮฑแฝถ ฯฮฏฮปฮนฮฑ แผฯฮตฮฑ. ฮฟแฝฯฯ แผฮฝ ฮผฯ
ฯฮฏฮฟฮนฯฮฏ ฯฮต แผฯฮตฯฮน ฮบฮฑแฝถ ฯฮนฮปฮฏฮฟฮนฯฮน ฮบฮฑแฝถ ฯฯฮนฮทฮบฮฟฯฮฏฮฟฮนฯฮฏ ฯฮต ฮบฮฑแฝถ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ แผฮปฮตฮณฮฟฮฝ ฮธฮตแฝธฮฝ แผฮฝฮธฯฯฯฮฟฮตฮนฮดฮญฮฑ ฮฟแฝฮดฮญฮฝฮฑ ฮณฮตฮฝฮญฯฮธฮฑฮนยท ฮฟแฝ ฮผฮญฮฝฯฮฟฮน ฮฟแฝฮดแฝฒ ฯฯฯฯฮตฯฮฟฮฝ ฮฟแฝฮดแฝฒ แฝฯฯฮตฯฮฟฮฝ แผฮฝ ฯฮฟแฟฯฮน แฝฯฮฟฮปฮฟฮฏฯฮฟฮนฯฮน ฮแผฐฮณฯฯฯฮฟฯ
ฮฒฮฑฯฮนฮปฮตแฟฆฯฮน ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฮนฯฮน แผฮปฮตฮณฮฟฮฝ ฮฟแฝฮดแฝฒฮฝ ฯฮฟฮนฮฟแฟฆฯฮฟ. แผฮฝ ฯฮฟฮฏฮฝฯ
ฮฝ ฯฮฟฯฯแฟณ ฯแฟท ฯฯฯฮฝแฟณ ฯฮตฯฯฮฌฮบฮนฯ แผฮปฮตฮณฮฟฮฝ แผฮพ แผ ฮธฮญฯฮฝ ฯแฝธฮฝ แผฅฮปฮนฮฟฮฝ แผฮฝฮฑฯฮตแฟฮปฮฑฮนยท แผฮฝฮธฮฑ ฯฮต ฮฝแฟฆฮฝ ฮบฮฑฯฮฑฮดฯฮตฯฮฑฮน, แผฮฝฮธฮตแฟฆฯฮตฮฝ ฮดแฝถฯ แผฯฮฑฮฝฯฮตแฟฮปฮฑฮน, ฮบฮฑแฝถ แผฮฝฮธฮตฮฝ ฮฝแฟฆฮฝ แผฮฝฮฑฯฮญฮปฮปฮตฮน, แผฮฝฮธฮฑแฟฆฯฮฑ ฮดแฝถฯ ฮบฮฑฯฮฑฮดแฟฆฮฝฮฑฮน. ฮบฮฑแฝถ ฮฟแฝฮดแฝฒฮฝ ฯแฟถฮฝ ฮบฮฑฯสผ ฮแผดฮณฯ
ฯฯฮฟฮฝ แฝฯแฝธ ฯฮฑแฟฆฯฮฑ แผฯฮตฯฮฟฮนฯฮธแฟฮฝฮฑฮน, ฮฟแฝฯฮต ฯแฝฐ แผฮบ ฯแฟฯ ฮณแฟฯ ฮฟแฝฯฮต ฯแฝฐ แผฮบ ฯฮฟแฟฆ ฯฮฟฯฮฑฮผฮฟแฟฆ ฯฯฮน ฮณฮนฮฝฯฮผฮตฮฝฮฑ, ฮฟแฝฯฮต ฯแฝฐ แผฮผฯแฝถ ฮฝฮฟฯฯฮฟฯ
ฯ ฮฟแฝฯฮต ฯแฝฐ ฮบฮฑฯแฝฐ ฯฮฟแฝบฯ ฮธฮฑฮฝฮฌฯฮฟฯ
ฯ. 2.143. ฯฯฯฯฮตฯฮฟฮฝ ฮดแฝฒ แผฮบฮฑฯฮฑฮฏแฟณ ฯแฟท ฮปฮฟฮณฮฟฯฮฟฮนแฟท แผฮฝ ฮฮฎฮฒแฟฯฮน ฮณฮตฮฝฮตฮทฮปฮฟฮณฮฎฯฮฑฮฝฯฮฏ ฯฮต แผฯฯ
ฯแฝธฮฝ ฮบฮฑแฝถ แผฮฝฮฑฮดฮฎฯฮฑฮฝฯฮน ฯแฝดฮฝ ฯฮฑฯฯฮนแฝดฮฝ แผฯ แผฮบฮบฮฑฮนฮดฮญฮบฮฑฯฮฟฮฝ ฮธฮตแฝธฮฝ แผฯฮฟฮฏฮทฯฮฑฮฝ ฮฟแผฑ แผฑฯฮญฮตฯ ฯฮฟแฟฆ ฮฮนแฝธฯ ฮฟแผทฯฮฝ ฯฮน ฮบฮฑแฝถ แผฮผฮฟแฝถ ฮฟแฝ ฮณฮตฮฝฮตฮทฮปฮฟฮณฮฎฯฮฑฮฝฯฮน แผฮผฮตฯฯ
ฯฯฮฝยท แผฯฮฑฮณฮฑฮณฯฮฝฯฮตฯ แผฯ ฯแฝธ ฮผฮญฮณฮฑฯฮฟฮฝ แผฯฯ แผแฝธฮฝ ฮผฮญฮณฮฑ แผฮพฮทฯฮฏฮธฮผฮตฮฟฮฝ ฮดฮตฮนฮบฮฝฯฮฝฯฮตฯ ฮบฮฟฮปฮฟฯฯฮฟแฝบฯ ฮพฯ
ฮปฮฏฮฝฮฟฯ
ฯ ฯฮฟฯฮฟฯฯฮฟฯ
ฯ แฝ
ฯฮฟฯ
ฯ ฯฮตฯ ฮตแผถฯฮฟฮฝยท แผฯฯฮนฮตฯฮตแฝบฯ ฮณแฝฐฯ แผฮบฮฑฯฯฮฟฯ ฮฑแฝฯฯฮธฮน แผฑฯฯแพท แผฯแฝถ ฯแฟฯ แผฯฯ
ฯฮฟแฟฆ ฮถฯฮทฯ ฮตแผฐฮบฯฮฝฮฑ แผฯฯ
ฯฮฟแฟฆยท แผฯฮนฮธฮผฮญฮฟฮฝฯฮตฯ แฝฆฮฝ ฮบฮฑแฝถ ฮดฮตฮนฮบฮฝฯฮฝฯฮตฯ ฮฟแผฑ แผฑฯฮญฮตฯ แผฮผฮฟแฝถ แผฯฮตฮดฮตฮฏฮบฮฝฯ
ฯฮฑฮฝ ฯฮฑแฟฮดฮฑ ฯฮฑฯฯแฝธฯ แผฯฯ
ฯแฟถฮฝ แผฮบฮฑฯฯฮฟฮฝ แผฯฮฝฯฮฑ, แผฮบ ฯฮฟแฟฆ แผฮณฯฮนฯฯฮฑ แผฯฮฟฮธฮฑฮฝฯฮฝฯฮฟฯ ฯแฟฯ ฮตแผฐฮบฯฮฝฮฟฯ ฮดฮนฮตฮพฮนฯฮฝฯฮตฯ ฮดฮนแฝฐ ฯฮฑฯฮญฯฮฝ, แผฯฯ ฮฟแฝ แผฯฮญฮดฮตฮพฮฑฮฝ แผฯฮฌฯฮฑฯ ฮฑแฝฯฮฌฯ. แผฮบฮฑฯฮฑฮฏแฟณ ฮดแฝฒ ฮณฮตฮฝฮตฮทฮปฮฟฮณฮฎฯฮฑฮฝฯฮน แผฯฯ
ฯแฝธฮฝ ฮบฮฑแฝถ แผฮฝฮฑฮดฮฎฯฮฑฮฝฯฮน แผฯ แผฮบฮบฮฑฮนฮดฮญฮบฮฑฯฮฟฮฝ ฮธฮตแฝธฮฝ แผฮฝฯฮตฮณฮตฮฝฮตฮทฮปฯฮณฮทฯฮฑฮฝ แผฯแฝถ ฯแฟ แผฯฮนฮธฮผฮฎฯฮน, ฮฟแฝ ฮดฮตฮบฯฮผฮตฮฝฮฟฮน ฯฮฑฯสผ ฮฑแฝฯฮฟแฟฆ แผฯแฝธ ฮธฮตฮฟแฟฆ ฮณฮตฮฝฮญฯฮธฮฑฮน แผฮฝฮธฯฯฯฮฟฮฝยท แผฮฝฯฮตฮณฮตฮฝฮตฮทฮปฯฮณฮทฯฮฑฮฝ ฮดแฝฒ แฝงฮดฮต, ฯฮฌฮผฮตฮฝฮฟฮน แผฮบฮฑฯฯฮฟฮฝ ฯแฟถฮฝ ฮบฮฟฮปฮฟฯฯแฟถฮฝ ฯฮฏฯฯฮผฮนฮฝ แผฮบ ฯฮนฯฯฮผฮนฮฟฯ ฮณฮตฮณฮฟฮฝฮญฮฝฮฑฮน, แผฯ แฝ ฯฮฟแฝบฯ ฯฮญฮฝฯฮต ฮบฮฑแฝถ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฯฯฮนฮทฮบฮฟฯฮฏฮฟฯ
ฯ แผฯฮญฮดฮตฮพฮฑฮฝ ฮบฮฟฮปฮฟฯฯฮฟฯฯ ฯฮฏฯฯฮผฮนฮฝ แผฯฮฟฮฝฮฟฮผฮฑฮถฯฮผฮตฮฝฮฟฮฝ 1,ฮบฮฑแฝถ ฮฟแฝฯฮต แผฯ ฮธฮตแฝธฮฝ ฮฟแฝฯฮต แผฯ แผฅฯฯฮฑ แผฮฝฮญฮดฮทฯฮฑฮฝ ฮฑแฝฯฮฟฯฯ. ฯฮฏฯฯฮผฮนฯ ฮดแฝฒ แผฯฯแฝถ ฮบฮฑฯแฝฐ แผฮปฮปฮฌฮดฮฑ ฮณฮปแฟถฯฯฮฑฮฝ ฮบฮฑฮปแฝธฯ ฮบแผฮณฮฑฮธฯฯ.
6.35. แผฮฝ ฮดแฝฒ ฯแฟฯฮน แผฮธฮฎฮฝแฟฯฮน ฯฮทฮฝฮนฮบฮฑแฟฆฯฮฑ ฮตแผถฯฮต ฮผแฝฒฮฝ ฯแฝธ ฯแพถฮฝ ฮบฯฮฌฯฮฟฯ ฮ ฮตฮนฯฮฏฯฯฯฮฑฯฮฟฯ, แผฯแฝฐฯ แผฮดฯ
ฮฝฮฌฯฯฮตฯ
ฮญ ฮณฮต ฮบฮฑแฝถ ฮฮนฮปฯฮนฮฌฮดฮทฯ แฝ ฮฯ
ฯฮญฮปฮฟฯ
แผแฝผฮฝ ฮฟแผฐฮบฮฏฮทฯ ฯฮตฮธฯฮนฯฯฮฟฯฯฯฯฮฟฯ
, ฯแฝฐ ฮผแฝฒฮฝ แผฮฝฮญฮบฮฑฮธฮตฮฝ แผฯสผ ฮแผฐฮฑฮบฮฟแฟฆ ฯฮต ฮบฮฑแฝถ ฮแผฐฮณฮฏฮฝฮทฯ ฮณฮตฮณฮฟฮฝฯฯ, ฯแฝฐ ฮดแฝฒ ฮฝฮตฯฯฮตฯฮฑ แผฮธฮทฮฝฮฑแฟฮฟฯ, ฮฆฮนฮปฮฑฮฏฮฟฯ
ฯฮฟแฟฆ ฮแผดฮฑฮฝฯฮฟฯ ฯฮฑฮนฮดแฝธฯ ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ
ฯฯฯฯฮฟฯ
ฯแฟฯ ฮฟแผฐฮบฮฏฮทฯ ฯฮฑฯฯฮทฯ แผฮธฮทฮฝฮฑฮฏฮฟฯ
. ฮฟแฝฯฮฟฯ แฝ ฮฮนฮปฯฮนฮฌฮดฮทฯ ฮบฮฑฯฮฎฮผฮตฮฝฮฟฯ แผฮฝ ฯฮฟแฟฯฮน ฯฯฮฟฮธฯฯฮฟฮนฯฮน ฯฮฟแฟฯฮน แผฯฯ
ฯฮฟแฟฆ, แฝฯฮญฯฮฝ ฯฮฟแฝบฯ ฮฮฟฮปฯฮณฮบฮฟฯ
ฯ ฯฮฑฯฮนฯฮฝฯฮฑฯ แผฯฮธแฟฯฮฑ แผฯฮฟฮฝฯฮฑฯ ฮฟแฝฮบ แผฮณฯฯฯฮฏฮทฮฝ ฮบฮฑแฝถ ฮฑแผฐฯฮผแฝฐฯ ฯฯฮฟฯฮตฮฒฯฯฮฑฯฮฟ ฮบฮฑฮฏ ฯฯฮน ฯฯฮฟฯฮตฮปฮธฮฟแฟฆฯฮน แผฯฮทฮณฮณฮตฮฏฮปฮฑฯฮฟ ฮบฮฑฯฮฑฮณฯฮณแฝดฮฝ ฮบฮฑแฝถ ฮพฮตฮฏฮฝฮนฮฑ. ฮฟแผณ ฮดแฝฒ ฮดฮตฮพฮฌฮผฮตฮฝฮฟฮน ฮบฮฑแฝถ ฮพฮตฮนฮฝฮนฯฮธฮญฮฝฯฮตฯ แฝฯสผ ฮฑแฝฯฮฟแฟฆ แผฮพฮญฯฮฑฮนฮฝฮฟฮฝ ฯแพถฮฝ ฯแฝธ ฮผฮฑฮฝฯฮฎฮนฮฟฮฝ, แผฮบฯฮฎฮฝฮฑฮฝฯฮตฯ ฮดแฝฒ แผฮดฮญฮฟฮฝฯฮฟ ฮฑแฝฯฮฟแฟฆ ฯแฟท ฮธฮตแฟท ฮผฮนฮฝ ฯฮตฮฏฮธฮตฯฮธฮฑฮน. ฮฮนฮปฯฮนฮฌฮดฮตฮฑ ฮดแฝฒ แผฮบฮฟฯฯฮฑฮฝฯฮฑ ฯฮฑฯฮฑฯ
ฯฮฏฮบฮฑ แผฯฮตฮนฯฮต แฝ ฮปฯฮณฮฟฯ ฮฟแผทฮฑ แผฯฮธฯฮผฮตฮฝฯฮฝ ฯฮต ฯแฟ ฮ ฮตฮนฯฮนฯฯฯฮฌฯฮฟฯ
แผฯฯแฟ ฮบฮฑแฝถ ฮฒฮฟฯ
ฮปฯฮผฮตฮฝฮฟฮฝ แผฮบฯฮฟฮดแฝผฮฝ ฮตแผถฮฝฮฑฮน. ฮฑแฝฯฮฏฮบฮฑ ฮดแฝฒ แผฯฯฮฌฮปฮท แผฯ ฮฮตฮปฯฮฟฯฯ, แผฯฮตฮนฯฮทฯฯฮผฮตฮฝฮฟฯ ฯแฝธ ฯฯฮทฯฯฮฎฯฮนฮฟฮฝ ฮตแผฐ ฯฮฟฮนฮฟฮฏฮท ฯฮฌ ฯฮตฯ ฮฑแฝฯฮฟแฟฆ ฮฟแผฑ ฮฯฮปฮฟฮณฮบฮฟฮน ฯฯฮฟฯฮตฮดฮญฮฟฮฝฯฮฟ.''. None | 1.146. For this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus .
2.142. Thus far went the record given by the Egyptians and their priests; and they showed me that the time from the first king to that priest of Hephaestus, who was the last, covered three hundred and forty-one generations, and that in this time this also had been the number of their kings, and of their high priests. ,Now three hundred generations are ten thousand years, three generations being equal to a hundred. And over and above the three hundred, the remaining forty-one cover thirteen hundred and forty years. ,Thus the whole period is eleven thousand three hundred and forty years; in all of which time (they said) they had had no king who was a god in human form, nor had there been any such either before or after those years among the rest of the kings of Egypt . ,Four times in this period (so they told me) the sun rose contrary to experience; twice he came up where he now goes down, and twice went down where he now comes up; yet Egypt at these times underwent no change, either in the produce of the river and the land, or in the matter of sickness and death. 2.143. Hecataeus the historian was once at Thebes , where he made a genealogy for himself that had him descended from a god in the sixteenth generation. But the priests of Zeus did with him as they also did with me (who had not traced my own lineage). ,They brought me into the great inner court of the temple and showed me wooden figures there which they counted to the total they had already given, for every high priest sets up a statue of himself there during his lifetime; ,pointing to these and counting, the priests showed me that each succeeded his father; they went through the whole line of figures, back to the earliest from that of the man who had most recently died. ,Thus, when Hecataeus had traced his descent and claimed that his sixteenth forefather was a god, the priests too traced a line of descent according to the method of their counting; for they would not be persuaded by him that a man could be descended from a god; they traced descent through the whole line of three hundred and forty-five figures, not connecting it with any ancestral god or hero, but declaring each figure to be a โPiromisโ the son of a โPiromisโ; in Greek, one who is in all respects a good man. ' "
6.35. At that time in Athens, Pisistratus held all power, but Miltiades son of Cypselus also had great influence. His household was rich enough to maintain a four-horse chariot, and he traced his earliest descent to Aeacus and Aegina, though his later ancestry was Athenian. Philaeus son of Ajax was the first of that house to be an Athenian. ,Miltiades was sitting on his porch when he saw the Dolonci go by with their foreign clothing and spears, so he called out to them, and when they came over, he invited them in for lodging and hospitality. They accepted, and after he entertained them, they revealed the whole story of the oracle to him and asked him to obey the god. ,He was persuaded as soon as he heard their speech, for he was tired of Pisistratus' rule and wanted to be away from it. He immediately set out for Delphi to ask the oracle if he should do what the Dolonci asked of him. "'. None |
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10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Genealogy โข genealogy, rabbinic approaches to, theme of Ezras purity of lineage
Found in books: Beyerle and Goff (2022) 288; Kalmin (1998) 121
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11. Anon., Jubilees, 16.17-16.18 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข ancestry, genealogy โข identity, Jewish, as genealogically based
Found in books: Hayes (2015) 142; Marcar (2022) 136
| 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham, 16.18. on the festival of the first-fruits of the harvest, Isaac was born.rAnd Abraham circumcised his son on the eighth day:''. None |
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12. Septuagint, 1 Maccabees, 12.19-12.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Oniad authorship, genealogy (high priestly succession) โข ancestry, genealogy
Found in books: Marcar (2022) 13; Piotrkowski (2019) 84
| 12.19. This is a copy of the letter which they sent to Onias: 12.20. "Arius, king of the Spartans, to Onias the high priest, greeting. 12.21. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22. And now that we have learned this, please write us concerning your welfare; 12.23. we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly."''. None |
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13. Septuagint, 2 Maccabees, 4.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Oniad authorship, genealogy (high priestly succession) โข lineage and genealogy as identity marker, mocked in Tobit
Found in books: Gruen (2020) 136; Piotrkowski (2019) 99
| 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'"". None |
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14. Septuagint, Ecclesiasticus (Siracides), 45.25 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข ancestry, genealogy โข prophecy, genealogical model of
Found in books: DeJong (2022) 170; Marcar (2022) 122
| 45.25. A covet was also established with David,the son of Jesse, of the tribe of Judah:the heritage of the king is from son to son only;so the heritage of Aaron is for his descendants.''. None |
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15. Septuagint, Judith, 14.10 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: โข leprosy, genealogical purity and โข lineage and genealogy as identity marker, of Judith
Found in books: Gruen (2020) 141; Lavee (2017) 93
| 14.10. And when Achior saw all that the God of Israel had done, he believed firmly in God, and was circumcised, and joined the house of Israel, remaining so to this day. ''. None |
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16. Dionysius of Halycarnassus, Roman Antiquities, 1.10-1.13, 1.31, 1.49.1-1.49.2, 1.61-1.62, 2.49.2 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข genealogical connections, in tales of founding of Rome โข lineage and genealogy as identity marker, Rome as mixed lineage
Found in books: Gruen (2011) 246, 247, 248; Gruen (2020) 73, 76, 79
| 1.10. 1. \xa0There are some who affirm that the Aborigines, from whom the Romans are originally descended, were natives of Italy, a stock which came into being spontaneously (I\xa0call Italy all that peninsula which is bounded by the Ionian Gulf and the Tyrrhenian Sea and, thirdly, by the Alps on the landward side); and these authors say that they were first called Aborigines because they were the founders of the families of their descendants, or, as we should call them, genearchai or prรยดtogonoi.,2. \xa0Others claim that certain vagabonds without house or home, coming together out of many places, met one another there by chance and took up their abode in the fastnesses, living by robbery and grazing their herds. And these writers change their name, also, to one more suitable to their condition, calling them Aberrigenes, to show that they were wanderers; indeed, according to these, the race of the Aborigines would seem to be no different from those the ancients called Leleges; for this is the name they generally gave to the homeless and mixed peoples who had no fixed abode which they could call their country.,3. \xa0Still others have a story to the effect that they were colonists sent out by those Ligurians who are neighbours of the Umbrians. For the Ligurians inhabit not only many parts of Italy but some parts of Gaul as well, but which of these lands is their native country is not known, since nothing certain is said of them further. 1.11. 1. \xa0But the most learned of the Roman historians, among whom is Porcius Cato, who compiled with the greatest care the "origins" of the Italian cities, Gaius Sempronius and a great many others, say that they were Greeks, part of those who once dwelt in Achaia, and that they migrated many generations before the Trojan war. But they do not go on to indicate either the Greek tribe to which they belonged or the city from which they removed, or the date or the leader of the colony, or as the result of what turns of fortune they left their mother country; and although they are following a Greek legend, they have cited no Greek historian as their authority. It is uncertain, therefore, what the truth of the matter is. But if what they say is true, the Aborigines can be a colony of no other people but of those who are now called Arcadians;,2. \xa0for these were the first of all the Greeks to cross the Ionian Gulf, under the leadership of Oenotrus, the son of Lycaon, and to settle in Italy. This Oenotrus was the fifth from Aezeius and Phoroneus, who were the first kings in the Peloponnesus. For Niobรยช was the daughter of Phoroneus, and Pelasgus was the son of Niobรยช and Zeus, it is said; Lycaon was the son of Aezeius and Deรยฏanira was the daughter of Lycaon; Deรยฏanira and Pelasgus were the parents of another Lycaon, whose son Oenotrus was born seventeen generations before the Trojan expedition. This, then, was the time when the Greeks sent the colony into Italy.,3. \xa0Oenotrus left Greece because he was dissatisfied with his portion of his father\'s land; for, as Lycaon had twenty-two sons, it was necessary to divide Arcadia into as many shares. For this reason Oenotrus left the Peloponnesus, prepared a fleet, and crossed the Ionian Gulf with Peucetius, one of his brothers. They were accompanied by many of their own people รข\x80\x94 for this nation is said to have been very populous in early times รข\x80\x94\xa0and by as many other Greeks as had less land than was sufficient for them.,4. \xa0Peucetius landed his people above the Iapygian Promontory, which was the first part of Italy they made, and settled there; and from him the inhabitants of this region were called Peucetians. But Oenotrus with the greater part of the expedition came into the other sea that washes the western regions along the coast of Italy; it was then called the Ausonian Sea, from the Ausonians who dwelt beside it, but after the Tyrrhenians became masters at sea its name was changed to that which it now bears. 1.12. 1. \xa0And finding there much land suitable for pasturage and much for tillage, but for the most part unoccupied, and even that which was inhabited not thickly populated, he cleared some of it of the barbarians and built small towns contiguous to one another on the mountains, which was the customary manner of habitation in use among the ancients. And all the land he occupied, which was very extensive, was called Oenotria, and all the people under his command Oenotrians, which was the third name they had borne. For in the reign of Aezeius they were called Aezeians, when Lycaon succeeded to the rule, Lycaonians, and after Oenotrus led them into Italy they were for a while called Oenotrians.,2. \xa0What I\xa0say is supported by the testimony of Sophocles, the tragic poet, in his drama entitled Triptolemus; for he there represents Demeter as informing Triptolemus how large a tract of land he would have to travel over while sowing it with the seeds she had given him. For, after first referring to the eastern part of Italy, which reaches from the Iapygian Promontory to the Sicilian Strait, and then touching upon Sicily on the opposite side, she returns again to the western part of Italy and enumerates the most important nations that inhabit this coast, beginning with the settlement of the Oenotrians. But it is enough to quote merely the iambics in which he says: "And after this, รข\x80\x94 first, then, upon the right, Oenotria wide-outstretched and Tyrrhene Gulf, And next the Ligurian land shall welcome thee." ,3. \xa0And Antiochus of Syracuse, a very early historian, in his account of the settlement of Italy, when enumerating the most ancient inhabitants in the order in which each of them held possession of any part of it, says that the first who are reported to have inhabited that country are the Oenotrians. His words are these: "Antiochus, the son of Xenophanes, wrote this account of Italy, which comprises all that is most credible and certain out of the ancient tales; this country, which is now called Italy, was formerly possessed by the Oenotrians." Then he relates in what manner they were governed and says that in the course of time Italus came to be their king, after whom they were named Italians; that this man was succeeded by Morges, after whom they were called Morgetes, and that Sicelus, being received as a guest by Morges and setting up a kingdom for himself, divided the nation. After which he adds these words: "Thus those who had been Oenotrians became Sicels, Morgetes and Italians." 1.13. 1. \xa0Now let me also show the origin of the Oenotrian race, offering as my witness another of the early historians, Pherecydes of Athens, who was a genealogist inferior to none. He thus expresses himself concerning the kings of Arcadia: "of Pelasgus and Deรยฏanira was born Lycaon; this man married Cyllenรยช, a Naiad nymph, after whom Mount Cyllenรยช is named." Then, having given an account of their children and of the places each of them inhabited, he mentions Oenotrus and Peucetius, in these words: "And Oenotrus, after whom are named the Oenotrians who live in Italy, and Peucetius, after whom are named the Peucetians who live on the Ionian Gulf.",2. \xa0Such, then, are the accounts given by the ancient poets and writers of legends concerning the places of abode and the origin of the Oenotrians; and on their authority I\xa0assume that if the Aborigines were in reality a Greek nation, according to the opinion of Cato, Sempronius and many others, they were descendants of these Oenotrians. For I\xa0find that the Pelasgians and Cretans and the other nations that lived in Italy came thither afterwards; nor can\xa0I discover that any other expedition more ancient than this came from Greece to the western parts of Europe.,3. \xa0I\xa0am of the opinion that the Oenotrians, besides making themselves masters of many other regions in Italy, some of which they found unoccupied and others but thinly inhabited, also seized a portion of the country of the Umbrians, and that they were called Aborigines from their dwelling on the mountains (for it is characteristic of the Arcadians to be fond of the mountains), in the same manner as at Athens some are called Hyperakriori, and others Paralioi.,4. \xa0But if any are naturally slow in giving credit to accounts of ancient matters without due examination, let them be slow also in believing the Aborigines to be Ligurians, Umbrians, or any other barbarians, and let them suspend their judgment till they have heard what remains to be told and then determine which opinion out of all is the most probable.
1.31. 1. \xa0Soon after, another Greek expedition landed in this part of Italy, having migrated from Pallantium, a town of Arcadia, about the sixtieth year before the Trojan war, as the Romans themselves say. This colony had for its leader Evander, who is said to have been the son of Hermes and a local nymph of the Arcadians. The Greeks call her Themis and say that she was inspired, but the writers of the early history of Rome call her, in the native language, Carmenta. The nymph\'s name would be in Greek Thespiรยดdos or "prophetic singer"; for the Romans call songs carmina, and they agree that this woman, possessed by divine inspiration, foretold to the people in song the things that would come to pass.,2. \xa0This expedition was not sent out by the common consent of the nation, but, a sedition having arisen among the people, the faction which was defeated left the country of their own accord. It chanced that the kingdom of the Aborigines had been inherited at that time by Faunus, a descendant of Mars, it is said, a man of prudence as well as energy, whom the Romans in their sacrifices and songs honour as one of the gods of their country. This man received the Arcadians, who were but few in number, with great friendship and gave them as much of his own land as they desired.,3. \xa0And the Arcadians, as Themis by inspiration kept advising them, chose a hill, not far from the Tiber, which is now near the middle of the city of Rome, and by this hill built a small village sufficient for the complement of the two ships in which they had come from Greece. Yet this village was ordained by fate to excel in the course of time all other cities, whether Greek or barbarian, not only in its size, but also in the majesty of its empire and in every other form of prosperity, and to be celebrated above them all as long as mortality shall endure.,4. \xa0They named the town Pallantium after their mother-city in Arcadia; now, however, the Romans call it Palatium, time having obscured the correct form, and this name has given occasion of the many to suggest absurd etymologies. But some writers, among them Polybius of Megalopolis, related that the town was named after Pallas, a lad who died there; they say that he was the son of Hercules and Lavinia, the daughter of Evander, and that his maternal grandfather raised a tomb to him on the hill and called the place Pallantium, after the lad.
1.49.1. \xa0What happened after his departure creates still greater difficulty for most historians. For some, after they have brought him as far as Thrace, say he died there; of this number are Cephalon of Gergis and Hegesippus, who wrote concerning Pallenรยช, both of them ancient and reputable men. Others make him leave Thrace and take him to Arcadia, and say that he lived in the Arcadian Orchomenus, in a place which, though situated inland, yet by reason of marshes and a river, is called Nesos or "Island"; and they add that the town called Capyae was built by Aeneas and the Trojans and took its name from Capys the Troan. < 1.49.2. \xa0This is the account given by various other writers and by Ariaethus, the author of Arcadica. And there are some who have the story that he came, indeed, to Arcadia and yet that his death did not occur there, but in Italy; this is stated by many others and especially by Agathyllus of Arcadia, the poet, who writes thus in an elegy: "Then to Arcadia came and in Nesos left his two daughters, Fruit of his love for Anthemonรยช fair and for lovely Codonรยช; Thence made haste to Hesperia\'s land and begat there male offspring, Romulus named." <
1.61. 1. \xa0That the Trojans, too, were a nation as truly Greek as any and formerly came from the Peloponnesus has long been asserted by some authors and shall be briefly related by me also. The account concerning them is as follows. Atlas was the first king of the country now called Arcadia, and he lived near the mountain called Thaumasius. He had seven daughters, who are said to be numbered now among the constellations under the name of the Pleiades; Zeus married one of these, Electra, and had by her two sons, Iasus and Dardanus.,2. \xa0Iasus remained unmarried, but Dardanus married Chrysรยช, the daughter of Pallas, by whom he had two sons, Idaeus and Deimas; and these, succeeding Atlas in the kingdom, reign for some time in Arcadia. Afterwards, a great deluge occurring throughout Arcadia, the plains were overflowed and for a long time could not be tilled; and the inhabitants, living upon the mountains and eking out a sorry livelihood, decided that the land remaining would not be sufficient for the support of them all, and so divided themselves into two groups, one of which remained in Arcadia, after making Deimas, the son of Dardanus, their king, while the other left the Peloponnesus on board a large fleet.,3. \xa0And sailing along the coast of Europe, they came to a gulf called Melas and chanced to land on a certain island of Thrace, as to which I\xa0am unable to say whether it was previously inhabited or not. They called the island Samothrace, a name compounded of the name of a man and the name of a place. For it belongs to Thrace and its first settler was Samon, the son of Hermes and a nymph of Cyllenรยช, named Rhenรยช.,4. \xa0Here they remained but a short time, since the life proved to be no easy one for them, forced to contend, as they were, with both a poor soil and a boisterous sea; but leaving some few of their people in the island, the greater part of them removed once more and went to Asia under Dardanus as leader of their colony (for Iasus had died in the island, being struck with a thunderbolt for desiring to have intercourse with Demeter), and disembarking in the strait now called the Hellespont, they settled in the region which was afterwards called Phrygia. Idaeus, the son of Dardanus, with part of the company occupied the mountains which are now called after him the Idaean mountains, and there built a temple to the Mother of the Gods and instituted mysteries and ceremonies which are observed to this day throughout all Phrygia. And Dardanus built a city named after himself in the region now called the Troad; the land was given to him by Teucer, the king, after whom the country was anciently called Teucris.,5. \xa0Many authors, and particularly Phanodemus, who wrote about the ancient lore of Attica, say that Teucer had come into Asia from Attica, where he had been chief of the deme called Xypetรยช, and of this tale they offer many proofs. They add that, having possessed himself of a large and fertile country with but a small native population, he was glad to see Dardanus and the Greeks who came with him, both because he hoped for their assistance in his wars against the barbarians and because he desired that the land should not remain unoccupied. But the subject requires that I\xa0relate also how Aeneas was descended: this, too, I\xa0shall do briefly. Dardanus, after the death of Chrysรยช, the daughter of Pallas, by whom he had his first sons, married Bateia, the daughter of Teucer, and by her had Erichthonius, who is said to have been the most fortunate of all men, since he inherited both the kingdom of his father and that of his maternal grandfather. 1.62. 2. \xa0of Erichthonius and Callirrhoรยช, the daughter of Scamander, was born Tros, from whom the nation has received its name; of Tros and Acallaris, the daughter of Eumedes, Assaracus; of Assaracus and Clytodora, the daughter of Laomedon, Capys; of Capys and a Naiad nymph, Hieromnemรยช, Anchises; of Anchises and Aphroditรยช, Aeneas. Thus I\xa0have shown that the Trojan race, too, was originally Greek.
2.49.2. \xa0But Porcius Cato says that the Sabine race received its name from Sabus, the son of Sancus, a divinity of that country, and that this Sancus was by some called Jupiter Fidius. He says also that their first place of abode was a certain village called Testruna, situated near the city of Amiternum; that from there the Sabines made an incursion at that time into the Reatine territory, which was inhabited by the Aborigines together with the Pelasgians, and took their most famous city, Cutiliae, by force of arms and occupied it; <''. None |
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17. Philo of Alexandria, On Curses, 7 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข genealogical section of the Pentateuch โข lineage and genealogy as identity marker, in Philo
Found in books: Birnbaum and Dillon (2020) 7; Gruen (2020) 152
| 7. and if God has not a face (inasmuch as he is not bound by what may seem appropriate for created things), and if he does not exist in parts inasmuch as he surrounds all things and is not surrounded by any, it is impossible for anything to remove and depart from this world as from a city, as there is no portion of it left without. It now remains for us, considering that none of these things are spoken of in terms of strict propriety, to turn to the allegorical system, which is dear to men versed in natural philosophy, taking the first principles of our argument from this source. ''. None |
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18. Philo of Alexandria, On The Virtues, 147, 199, 206-207, 212-219, 222-225 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข ancestry, genealogy โข genealogical section of the Pentateuch โข genealogy of virtues โข lineage and genealogy as identity marker, in Philo
Found in books: Birnbaum and Dillon (2020) 1, 5, 179; Gruen (2020) 152, 153, 154, 155, 160, 162; Marcar (2022) 152
| 147. But, nevertheless, the lawgiver neither neglected the safety of the unclean animals, nor did he permit those which were clean to use their strength in disregard of justice, crying out and declaring loudly in express words, if one may say so, to those persons who have ears in their soul, not to injure any one of a different nation, unless they have some grounds for bringing accusations against them beyond the fact of their being of another nation, which is not ground of blame; for those things which are not wickedness, and which do not proceed from wickedness, are free from all reproach. XXVIII. '
199. Again, who is there who would deny that those men who were born of him who was made out of the earth were noble themselves, and the founders of noble families? persons who have received a birth more excellent than that of any succeeding generation, in being sprung from the first wedded pair, from the first man and woman, who then for the first time came together for the propagation of offspring resembling themselves. But, nevertheless, when there were two persons so born, the elder of them endured to slay the younger; and, having committed the great and most accursed crime of fratricide, he first defiled the ground with human blood.
206. But, however, let these men be set down as common rules and limits for all men, in order to prevent them from priding themselves on their noble birth, and so departing from and losing the rewards of excellence. But there are also other especial rules given to the Jews besides the common ones which are applicable to all mankind; for they are derived from the original founders of the nation, to whom the virtues of their ancestors were absolutely of no benefit at all, inasmuch as they were detected in blameable and guilty actions, and were convicted, if not by any other human being, at all events by their own consciences, which is the sole tribunal in the world which is never led away by any artifices of speech. ' "207. The first man of them had a numerous family, inasmuch as he had children by three wives, not forming these connections for the sake of pleasure, but because of his hope of multiplying his race. But, of all his children, one alone was appointed to be the inheritor of his father's possessions; and all the rest, being disappointed of their reasonable hopes, and having failed to obtain any portion whatever of their father's wealth, departed to live in different countries, having been completely alienated from that celebrated nobility of birth. " '
212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses. 213. Now what can be more horrible than this? What can more clearly show the innate ignobleness of the soul, which, by consequence of its knowledge of the generality of things, of secondary causes, and of things created, proceeds onwards to ignorance of the one most ancient uncreated Being, the Creator of the universe, and who is most excellent on this account, and for many other reasons also, which the human reason is unable to comprehend by reason of their magnitude? ' "214. But this man, having formed a proper conception of this in his mind, and being under the influence of inspiration, left his country, and his family, and his father's house, well knowing that, if he remained among them, the deceitful fancies of the polytheistic doctrine abiding there likewise, must render his mind incapable of arriving at the proper discovery of the true God, who is the only everlasting God and the Father of all other things, whether appreciable only by the intellect or perceptible by the outward senses; while, on the other hand, he saw, that if he rose up and quitted his native land, deceit would also depart from his mind. changing his false opinions into true belief. " '215. At the same time, also, the divine oracles of God which were imparted to him excited still further that desire which longed to attain to a knowledge of the living God, by which he was guided, and thus went forth with most unhesitating earnestness to the investigation of the one God. And he never desisted from this investigation till he arrived at a more distinct perception, not indeed of his essence, for that is impossible, but of his existence, and of his over-ruling providence as far as it can be allowed to man to attain to such; 216. for which reason he is the first person who is said to have believed in God, since he was the first who had an unswerving and firm comprehension of him, apprehending that there is one supreme cause, and that he it is which governs the world by his providence, and all the things that are therein. And having attained to a most firm comprehension of the virtues, he acquired at the same time all the other virtues and excellencies also, so that he was looked upon as a king by those who received him, not indeed in respect of his appointments, for he was only a private individual, but in his magimity and greatness of soul, inasmuch as he was of a royal spirit. 217. For, indeed, his servants at all times steadfastly observed him, as subjects observe a ruler, looking with admiration at the universal greatness of his nature and disposition, which was more perfect than is customary to meet with in a man; for he did not use the same conversation as ordinary men, but, like one inspired, spoke in general in more dignified language. Whenever, therefore, he was possessed by the Holy Spirit he at once changed everything for the better, his eyes and his complexion, and his size and his appearance while standing, and his motions, and his voice; the Holy Spirit, which, being breathed into him from above, took up its lodging in his soul, clothing his body with extraordinary beauty, and investing his words with persuasiveness at the same time that it endowed his hearers with understanding. 218. Would not any one, then, be quite correct to say that this man who thus left his native land, who thus forsook all his relations and all his friends, was the most nobly related of all men, as aiming at making himself a kinsman of God, and labouring by every means in his power to become his disciple and friend? And that he was deservedly ranked in the very highest class among the prophets, because he trusted in no created being in preference to the uncreated God, the Father of all? And being honoured as king, as I have said before, by those who received him among them, not as having obtained his authority by warlike arms, or by armed hosts, as some persons have done, but having received his appointment from the all-righteous God, who honours the lovers of piety with independent authority, to the great advantage of all who are associated with them. 219. This man is the standard of nobleness to all who come to settle in a foreign land, leaving that ignobleness which attaches to them from foreign laws and unbecoming customs, which give honours, such as are due only to God, to stocks, and to stones, and, in short, to all kinds of iimate things; and who have thus come over to a constitution really full of vitality and life, the president and governor of which is truth. XL.
222. And yet she, having married two wicked brothers in turn, one after the other, first of all the one who was the husband of her virginity, and lastly him who succeeded to her by the law which enjoined such a marriage, in the case of the first husband not having left any family, but nevertheless, having preserved her own life free from all stain, was able to attain to that fair reputation which falls to the lot of the good, and to be the beginning of nobleness to all those who came after her. But even though she was a foreigner still she was nevertheless a freeborn woman, and born also of freeborn parents of no insignificant importance; 223. but her handmaidens were born of parents who lived on the other side of the Euphrates on the extremities of the country of Babylon, such as were given as part of their dowry to maidens of high rank when they were married, but still were often thought worthy to be taken to the bed of a wise man; and so they first of all were raised from the title of concubines to the name and dignity of wives, and in a short time, I may almost say, instead of being looked upon as handmaidens they were raised to an equality in point of dignity and consideration with their mistresses, and, which is the most extraordinary circumstance of all, were even invited by their mistresses to this position and dignity. For envy does not dwell in the souls of the wise, and whenever that is not present they all have all things in common. 224. And the illegitimate sons borne by those handmaidens differed in no respect from the legitimate children of the real wives, not only in the eyes of the father who begot them, for it is not at all surprising if he who was the father of them all displayed an equal degree of good-will to them all, since they were all equally his children; but they also were equally esteemed by their stepmothers. For they, laying aside all that dislike which women so commonly feel towards their stepsons, changed it into an unceasing affection with which they united themselves to them. 225. And the stepsons, showing a reciprocal good will to them, honoured their stepmothers as if they had been their natural mothers. And their brothers, being separated from them only by the mixture in their blood, nevertheless did not think them worthy of only a half degree of affection, but even increased their feelings so that they entertained a twofold degree of love for them, being equally beloved by them in return; and thus more than filled up what might else have appeared likely to be deficient, showing an eagerness to exhibit the same harmony and union of disposition with them that they did with their brethren by both parents. XLI. '. None |
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19. Philo of Alexandria, On The Life of Moses, 1.266 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข lineage and genealogy as identity marker, in Philo โข prophecy, genealogical model of
Found in books: DeJong (2022) 287; Gruen (2020) 154
| 1.266. So this man, Balak, now sent some of his companions, entreating him to come to him, and he gave him some presents at once, and he promised to give him others also, explaining to him the necessity which he was in, on account of which he had sent for him. But he did not treat the messengers with any noble or consistent disposition, but with great courtesy and civility evaded their request, as if he were one of the most celebrated prophets, and as such was accustomed to do nothing whatever without first consulting the oracle, and so he declined, saying that the Deity would not permit him to go with them. ''. None |
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20. Josephus Flavius, Jewish Antiquities, 2.179, 2.181, 11.340-11.341, 12.68, 12.71, 12.226, 20.100 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Genealogy โข Oniad authorship, genealogy (high priestly succession) โข ancestry, genealogy โข genealogical section of the Pentateuch โข lineage and genealogy as identity marker, in Josephus
Found in books: Birnbaum and Dillon (2020) 1; Dijkstra (2020) 45; Gruen (2020) 167, 168, 171, 175; Marcar (2022) 13; Piotrkowski (2019) 87, 88
2.179. ฯฯฮตฮนอฯ ฮดฮตฬ ฮฮฑฮฒฮฟฯ
ฮปฯฬฮฝ ฮทฬอฮณฮตฮฝ ฯ
ฮนฬฮฟฯ
ฬฯ, ฮฃฮฑฬฯฮฑฮดฮฟฮฝ ฬฬฮฮปฯฮฝฮฑ ฬฮฮฑฬฮฝฮทฮปฮฟฮฝ. ฯฮฟฯ
อฯฮฟ ฮผฮตฬฮฝ ฯฮฟฬ ฮตฬฮบ ฮฮตฮนฬฮฑฯ ฮณฮตฬฮฝฮฟฯ: ฮบฮฑฮนฬ ฮฑฯ
ฬฯฮทออ
ฯฯ
ฮฝฮฑฮฝฮทฬอ
ฮตฮน ฮบฮฑฮนฬ ฮธฯ
ฮณฮฑฬฯฮทฯ ฮฑฯ
ฬฯฮทอฯ ฮฮตฮนอฮฝฮฑ.
2.181. ฮบฮฑฮนฬ ฯฮฟฬ ฮผฮตฬฮฝ ฮณฮฝฮทฬฯฮนฮฟฮฝ ฮณฮตฬฮฝฮฟฯ ฯฯออ
ฬฮฮฑฮบฯฬฮฒฯอ
ฯฮฟฯ
อฯฮฟ ฮทฬอฮฝ, ฮตฬฮบ ฮฮฑฬฮปฮปฮฑฯ ฮดฮตฬ ฮฑฯ
ฬฯฯออ
ฮณฮนฬฮฝฮฟฮฝฯฮฑฮน ฯฮทอฯ ฬฮกฮฑฯฮทฬฮปฮฑฯ ฮธฮตฯฮฑฯฮฑฮนฮฝฮนฬฮดฮฟฯ ฮฮฑฬฮฝฮฟฯ ฮบฮฑฮนฬ ฮฮตฯฮธฮฑฮปฮนฬฯ, ฯฬออ
ฯฮตฬฯฯฮฑฯฮตฯ ฮตฮนฬฬฯฮฟฮฝฯฮฟ ฯฮฑฮนอฮดฮตฯ, ฬฮฮปฮนฮทอฮปฮฟฯ ฮฮฟฯ
อฮฝฮนฯ ฮฃฮฑฬฯฮทฯ ฯฮต ฮบฮฑฮนฬ ฮฃฮตฬฮปฮปฮนฮผฮฟฯ, ฮฮฑฬฮฝฯอ
ฮดฮตฬ ฮผฮฟฮฝฮฟฮณฮตฮฝฮตฬฯ ฮทฬอฮฝ ฯฮฑฮนฮดฮนฬฮฟฮฝ ฮฯ
ฬอฯฮนฯ. 11.341. ฮตฮนฬฯฮนฬฮฝ ฮณฮฑฬฯ ฮฟฮนฬ ฮฃฮฑฮผฮฑฯฮตฮนอฯ ฯฮฟฮนฮฟฯ
อฯฮฟฮน ฯฮทฬฮฝ ฯฯ
ฬฯฮนฮฝ, ฯฬฯ ฮทฬฬฮดฮท ฯฮฟฯ
ฮบฮฑฮนฬ ฯฯฮฟฬฯฮตฯฮฟฮฝ ฮดฮตฮดฮทฮปฯฬฮบฮฑฮผฮตฮฝ: ฮตฬฮฝ ฮผฮตฬฮฝ ฯฮฑฮนอฯ ฯฯ
ฮผฯฮฟฯฮฑฮนอฯ ฮฟฬฬฮฝฯฮฑฯ ฯฮฟฯ
ฬฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฮฑฬฯฮฝฮฟฯ
อฮฝฯฮฑฮน ฯฯ
ฮณฮณฮตฮฝฮตฮนอฯ ฮฟฬฮผฮฟฮปฮฟฮณฮฟฯ
อฮฝฯฮตฯ ฯฮฟฬฯฮต ฯฮทฬฮฝ ฮฑฬฮปฮทฬฮธฮตฮนฮฑฮฝ, ฮฟฬฬฯฮฑฮฝ ฮดฮตฬ ฯฮน ฮปฮฑฮผฯฯฮฟฬฮฝ ฯฮตฯฮนฬ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮนฬฬฮดฯฯฮนฮฝ ฮตฬฮบ ฯฯ
ฬฯฮทฯ, ฮตฬฯฮนฯฮทฮดฯอฯฮนฮฝ ฮฑฯ
ฬฯฯอฮฝ ฯฮทออ
ฮบฮฟฮนฮฝฯฮฝฮนฬฮฑอ
ฯฯฮฟฯฮทฬฮบฮตฮนฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฮปฮตฬฮณฮฟฮฝฯฮตฯ ฮบฮฑฮนฬ ฮตฬฮบ ฯฯอฮฝ ฬฮฯฯฮทฬฯฮฟฯ
ฮณฮตฮฝฮตฮฑฮปฮฟฮณฮฟฯ
อฮฝฯฮตฯ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮตฬฮบฮณฮฟฬฮฝฯฮฝ ฬฮฯฯฮฑฮนฬฮผฮฟฯ
ฮบฮฑฮนฬ ฮฮฑฮฝฮฑฯฯฮฟฯ
อฯ.
12.68. ฯ
ฬฯฮฟฬ ฮดฮตฬ ฯฮทฬฮฝ ฯฯอฮฝ ฯฬฯอฮฝ ฮดฮนฮฑฯฯ
ฬฯฯฯฮนฮฝ ฯฯฮตฬฯฮฑฮฝฮฟฮฝ ฯฮตฯฮนฮทฬฮณฮฑฮณฮฟฮฝ ฮฟฮนฬ ฯฮตฯฮฝฮนอฯฮฑฮน ฯฮฑฮฝฯฮฟฮนฬฮฟฯ
ฮบฮฑฯฯฮฟฯ
อ ฯฯ
ฬฯฮนฮฝ ฮตฬฮฝฯฮตฯฮฟฯฮตฯ
ฮผฮตฬฮฝฮฟฮฝ, ฯฬฯ ฮฑฬฯฮฟฮบฯฮตฬฮผฮฑฯฮธฮฑฮนฬ ฯฮต ฮฒฮฟฬฯฯฯ
ฯ ฮบฮฑฮนฬ ฯฯฮฑฬฯฯ
ฮฑฯ ฮฑฬฮฝฮฑฯฯฮทอฮฝฮฑฮน ฮบฮฑฮนฬ ฯฬฮฟฬฮฑฯ ฮฑฬฯฮฟฮบฮตฮบฮปฮตฮนอฯฮธฮฑฮน. ฯฮฟฯ
ฬฯ ฮดฮตฬ ฮปฮนฬฮธฮฟฯ
ฯ ฮตฮนฬฯ ฯฮฑอฮฝ ฮณฮตฬฮฝฮฟฯ ฯฯอฮฝ ฯฯฮฟฮตฮนฯฮทฮผฮตฬฮฝฯฮฝ ฮบฮฑฯฯฯอฮฝ, ฯฬฯ ฮตฬฮบฮฑฬฯฯฮฟฯ
ฯฮทฬฮฝ ฮฟฮนฬฮบฮตฮนฬฮฑฮฝ ฮตฬฮฝฯฮตฯฯ
ฯฯอฯฮธฮฑฮน ฯฯฮฟฬฮฑฮฝ, ฮตฬฮพฮตฯฮณฮฑฯฮฑฬฮผฮตฮฝฮฟฮน ฯฯ
ฮฝฮตฬฮดฮทฯฮฑฮฝ ฯฯออ
ฯฯฯ
ฯฯออ
ฯฮตฯฮนฬ ฮฟฬฬฮปฮทฮฝ ฯฮทฬฮฝ ฯฯฮฑฬฯฮตฮถฮฑฮฝ.
12.71. ฮตฬฯฮนฬ ฮดฮตฬ ฯฮทอฯ ฯฯฮฑฯฮตฬฮถฮทฯ ฮผฮฑฮนฬฮฑฮฝฮดฯฮฟฮฝ ฮตฬฮพฮตฬฮณฮปฯ
ฯฮฑฮฝ ฮปฮนฬฮธฮฟฯ
ฯ ฮฑฯ
ฬฯฯออ
ฮบฮฑฯฮฑฬ ฮผฮตฬฯฮฟฮฝ ฮฑฬฮพฮนฮฟฮปฮฟฬฮณฮฟฯ
ฯ ฯฬฬฯฯฮตฯ ฮฑฬฯฯฮตฬฯฮฑฯ ฯฮฟฮนฮบฮนฬฮปฮทฯ ฮนฬฮดฮตฬฮฑฯ ฮตฬฮฝฮธฮตฬฮฝฯฮตฯ, ฯฮฟฬฮฝ ฯฮต ฮฑฬฬฮฝฮธฯฮฑฮบฮฑ ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฯฮผฮฑฬฯฮฑฮณฮดฮฟฮฝ ฮทฬฬฮดฮนฯฯฮฟฮฝ ฯฯฮฟฯฮฑฯ
ฮณฮฑฬฮถฮฟฮฝฯฮฑฯ ฮฑฯ
ฬฯฯอฮฝ ฮตฬฮบฮฑฬฯฮตฯฮฟฮฝ ฯฮฟฮนอฯ ฮฟฬฯฯอฯฮนฮฝ, ฯฯอฮฝ ฯฮต ฮฑฬฬฮปฮปฯฮฝ ฮณฮตฮฝฯอฮฝ ฮฟฬฬฯฮฟฮน ฯฮตฯฮนฯฯฮฟฯ
ฬฮดฮฑฯฯฮฟฮน ฮบฮฑฮนฬ ฮถฮทฮปฯฯฮฟฮนฬ ฯฮฑอฯฮนฮฝ ฮดฮนฮฑฬ ฯฮทฬฮฝ ฯฮฟฮปฯ
ฯฮตฬฮปฮตฮนฮฑฮฝ ฯฮทอฯ ฯฯ
ฬฯฮตฯฯ ฯ
ฬฯฮฑฬฯฯฮฟฯ
ฯฮนฮฝ.
12.226. ฮตฬฮฝฯฯ
ฯฮฟฬฮฝฯฮตฯ ฮณฯฮฑฯฮทออ
ฯฮนฮฝฮน ฮตฯ
ฬฬฯฮฟฮผฮตฮฝ, ฯฬฯ ฮตฬฮพ ฮตฬฮฝฮฟฬฯ ฮตฮนฬอฮตฮฝ ฮณฮตฬฮฝฮฟฯ
ฯ ฬฮฮฟฯ
ฮดฮฑฮนอฮฟฮน ฮบฮฑฮนฬ ฮฮฑฮบฮตฮดฮฑฮนฮผฮฟฬฮฝฮนฮฟฮน ฮบฮฑฮนฬ ฮตฬฮบ ฯฮทอฯ ฯฯฮฟฬฯ ฬฬฮฮฒฯฮฑฮผฮฟฮฝ ฮฟฮนฬฮบฮตฮนฮฟฬฯฮทฯฮฟฯ. ฮดฮนฬฮบฮฑฮนฮฟฮฝ ฮฟฯ
ฬอฮฝ ฮตฬฯฯฮนฮฝ ฮฑฬฮดฮตฮปฯฮฟฯ
ฬฯ ฯ
ฬฮผฮฑอฯ ฮฟฬฬฮฝฯฮฑฯ ฮดฮนฮฑฯฮตฬฮผฯฮตฯฮธฮฑฮน ฯฯฮฟฬฯ ฮทฬฮผฮฑอฯ ฯฮตฯฮนฬ ฯฬอฮฝ ฮฑฬฬฮฝ ฮฒฮฟฯ
ฬฮปฮทฯฮธฮต.' '. None | 2.179. Zabulon had with him three sonsโSarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three.
2.181. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed himโJesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. 11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh.
12.68. But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table.
12.71. but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind.
12.226. โAreus, King of The Lacedemonians, To Onias, Sendeth Greeting. |
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21. Josephus Flavius, Jewish War, 2.119 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข lineage and genealogy as identity marker, in Josephus โข parallels (to other cultural traditions), genealogical vs. analogical
Found in books: Gruen (2020) 168; Hayes (2022) 330
2.119. ฮคฯฮนฬฮฑ ฮณฮฑฬฯ ฯฮฑฯฮฑฬ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฮนฯ ฮตฮนฬฬฮดฮท ฯฮนฮปฮฟฯฮฟฯฮตฮนอฯฮฑฮน, ฮบฮฑฮนฬ ฯฮฟฯ
อ ฮผฮตฬฮฝ ฮฑฮนฬฯฮตฯฮนฯฯฮฑฮนฬ ฮฆฮฑฯฮนฯฮฑฮนอฮฟฮน, ฯฮฟฯ
อ ฮดฮตฬ ฮฃฮฑฮดฮดฮฟฯ
ฮบฮฑฮนอฮฟฮน, ฯฯฮนฬฯฮฟฮฝ ฮดฮตฬ, ฮฟฬฬ ฮดฮทฬ ฮบฮฑฮนฬ ฮดฮฟฮบฮตฮนอ ฯฮตฮผฮฝฮฟฬฯฮทฯฮฑ ฮฑฬฯฮบฮตฮนอฮฝ, ฬฮฯฯฮทฮฝฮฟฮนฬ ฮบฮฑฮปฮฟฯ
อฮฝฯฮฑฮน, ฬฮฮฟฯ
ฮดฮฑฮนอฮฟฮน ฮผฮตฬฮฝ ฮณฮตฬฮฝฮฟฯ ฮฟฬฬฮฝฯฮตฯ, ฯฮนฮปฮฑฬฮปฮปฮทฮปฮฟฮน ฮดฮตฬ ฮบฮฑฮนฬ ฯฯอฮฝ ฮฑฬฬฮปฮปฯฮฝ ฯฮปฮตฬฮฟฮฝ.''. None | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have.''. None |
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22. Mishnah, Negaim, 7.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข genealogical anxiety, Iranian context and โข genealogical anxiety, centrality of the body and โข genealogy
Found in books: Lavee (2017) 222; Nikolsky and Ilan (2014) 104
7.1. ืึตืึผืึผ ืึถืึธืจืึนืช ืึฐืืึนืจืึนืช. ืฉืึถืึธืืึผ ืืึน ืงึนืึถื ืึฐืึทืชึผึทื ืชึผืึนืจึธื, ืึผึฐื ึธืึฐืจึดื ืึฐื ึดืชึฐืึผึทืึผึตืจ, ืึผึฐืงึธืึธื ืึฐื ืึนืึทื, ืึผึฐืงึถืึถื ืึฐื ึดืึฐืึธื, ืึผึธืจึนืืฉื ืึผืึทืึผึธืงึธื, ืึผึทืฉึผืึฐืึดืื ืึผืึทืึผึดืึฐืึธื ืึฐืงึถืึทื ืึผืึทืึผืึนืจึฐืึดืื. ืึธืึทืจ ืึธืจึนืืฉื ืึฐืึทืึผึธืงึธื ืึฐื ึดืงึฐืจึฐืืึผ, ืึทืฉึผืึฐืึดืื ืึฐืึทืึผึดืึฐืึธื ืึฐืึทืงึผึถืึทื ืึฐื ึทืขึฒืฉืืึผ ืฆึธืจึถืึถืช, ืึฐืืึนืจึดืื. ืึธืจึนืืฉื ืึฐืึทืึผึธืงึธื ืขึทื ืฉืึถืึผึนื ืึถืขึฑืืึผ ืฉืึตืขึธืจ, ืึถืขึฑืืึผ ืฉืึตืขึธืจ ืึฐื ึดืงึฐืจึฐืืึผ, ืึทืฉึผืึฐืึดืื ืึฐืึทืึผึดืึฐืึธื ืึฐืึทืงึผึถืึทื ืขึทื ืฉืึถืึผึนื ื ึทืขึฒืฉืืึผ ืฆึธืจึถืึถืช, ื ึทืขึฒืฉืืึผ ืฆึธืจึถืึถืช ืึฐืึธืืึผ, ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืึผึถื ืึทืขึฒืงึนื ืึฐืึทืึผึตื, ืฉืึถืชึผึฐืึดืึผึธืชึธื ืึฐืกืึนืคึธื ืึธืึตื. ืึทืึฒืึธืึดืื ืึฐืึทืึฒืจึดืื:''. None | 7.1. The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.''. None |
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23. New Testament, 1 Corinthians, 9.20-9.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Paul, as genealogical exclusivist โข lineage and genealogy as identity marker, in Paul
Found in books: Gruen (2020) 193; Hayes (2015) 148
9.20. ฮบฮฑแฝถ แผฮณฮตฮฝฯฮผฮทฮฝ ฯฮฟแฟฯ แผธฮฟฯ
ฮดฮฑฮฏฮฟฮนฯ แฝกฯ แผธฮฟฯ
ฮดฮฑแฟฮฟฯ, แผตฮฝฮฑ แผธฮฟฯ
ฮดฮฑฮฏฮฟฯ
ฯ ฮบฮตฯฮดฮฎฯฯยท ฯฮฟแฟฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ แฝกฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ, ฮผแฝด แฝขฮฝ ฮฑแฝฯแฝธฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ, แผตฮฝฮฑ ฯฮฟแฝบฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ ฮบฮตฯฮดฮฎฯฯยท 9.21. ฯฮฟแฟฯ แผฮฝฯฮผฮฟฮนฯ แฝกฯ แผฮฝฮฟฮผฮฟฯ, ฮผแฝด แฝขฮฝ แผฮฝฮฟฮผฮฟฯ ฮธฮตฮฟแฟฆ แผฮปฮปสผ แผฮฝฮฝฮฟฮผฮฟฯ ฮงฯฮนฯฯฮฟแฟฆ, แผตฮฝฮฑ ฮบฮตฯฮดฮฑฮฝแฟถ ฯฮฟแฝบฯ แผฮฝฯฮผฮฟฯ
ฯยท''. None | 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law.''. None |
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24. New Testament, 1 Timothy, 1.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Genealogy โข genealogies
Found in books: Dijkstra (2020) 45; Vinzent (2013) 125
1.4. ฮผฮทฮดแฝฒ ฯฯฮฟฯฮญฯฮตฮนฮฝ ฮผฯฮธฮฟฮนฯ ฮบฮฑแฝถ ฮณฮตฮฝฮตฮฑฮปฮฟฮณฮฏฮฑฮนฯ แผฯฮตฯฮฌฮฝฯฮฟฮนฯ,ฮฑแผตฯฮนฮฝฮตฯ แผฮบฮถฮทฯฮฎฯฮตฮนฯ ฯฮฑฯฮญฯฮฟฯ
ฯฮน ฮผแพถฮปฮปฮฟฮฝ แผข ฮฟแผฐฮบฮฟฮฝฮฟฮผฮฏฮฑฮฝ ฮธฮตฮฟแฟฆ ฯแฝดฮฝ แผฮฝ ฯฮฏฯฯฮตฮน,''. None | 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- "". None |
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25. New Testament, Galatians, 2.11-2.15, 3.19, 3.28-3.29, 4.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Genealogies โข Genealogy โข Paul, as genealogical exclusivist โข ancestry, genealogy โข lineage and genealogy as identity marker, in Paul
Found in books: Allen and Dunne (2022) 81; Dijkstra (2020) 45; Gruen (2020) 187, 190, 192, 193; Hayes (2015) 147, 148; Marcar (2022) 149
2.11. แฝฯฮต ฮดแฝฒ แผฆฮปฮธฮตฮฝ ฮฮทฯแพถฯ ฮตแผฐฯ แผฮฝฯฮนฯฯฮตฮนฮฑฮฝ, ฮบฮฑฯแฝฐ ฯฯฯฯฯฯฮฟฮฝ ฮฑแฝฯแฟท แผฮฝฯฮญฯฯฮทฮฝ, แฝ
ฯฮน ฮบฮฑฯฮตฮณฮฝฯฯฮผฮญฮฝฮฟฯ แผฆฮฝยท 2.12. ฯฯแฝธ ฯฮฟแฟฆ ฮณแฝฐฯ แผฮปฮธฮตแฟฮฝ ฯฮนฮฝแฝฐฯ แผฯแฝธ แผธฮฑฮบฯฮฒฮฟฯ
ฮผฮตฯแฝฐ ฯแฟถฮฝ แผฮธฮฝแฟถฮฝ ฯฯ
ฮฝฮฎฯฮธฮนฮตฮฝยท แฝ
ฯฮต ฮดแฝฒ แผฆฮปฮธฮฟฮฝ, แฝฯฮญฯฯฮตฮปฮปฮตฮฝ ฮบฮฑแฝถ แผฯฯฯฮนฮถฮตฮฝ แผฮฑฯ
ฯฯฮฝ, ฯฮฟฮฒฮฟฯฮผฮตฮฝฮฟฯ ฯฮฟแฝบฯ แผฮบ ฯฮตฯฮนฯฮฟฮผแฟฯ. 2.13. ฮบฮฑแฝถ ฯฯ
ฮฝฯ
ฯฮตฮบฯฮฏฮธฮทฯฮฑฮฝ ฮฑแฝฯแฟท ฮบฮฑแฝถ ฮฟแผฑ ฮปฮฟฮนฯฮฟแฝถ แผธฮฟฯ
ฮดฮฑแฟฮฟฮน, แฝฅฯฯฮต ฮบฮฑแฝถ ฮฮฑฯฮฝฮฌฮฒฮฑฯ ฯฯ
ฮฝฮฑฯฮฎฯฮธฮท ฮฑแฝฯแฟถฮฝ ฯแฟ แฝฯฮฟฮบฯฮฏฯฮตฮน. 2.14. แผฮปฮปสผ แฝ
ฯฮต ฮตแผถฮดฮฟฮฝ แฝ
ฯฮน ฮฟแฝฮบ แฝฯฮธฮฟฯฮฟฮดฮฟแฟฆฯฮนฮฝ ฯฯแฝธฯ ฯแฝดฮฝ แผฮปฮฎฮธฮตฮนฮฑฮฝ ฯฮฟแฟฆ ฮตแฝฮฑฮณฮณฮตฮปฮฏฮฟฯ
, ฮตแผถฯฮฟฮฝ ฯแฟท ฮฮทฯแพท แผฮผฯฯฮฟฯฮธฮตฮฝ ฯฮฌฮฝฯฯฮฝ ฮแผฐ ฯแฝบ แผธฮฟฯ
ฮดฮฑแฟฮฟฯ แฝฯฮฌฯฯฯฮฝ แผฮธฮฝฮนฮบแฟถฯ ฮบฮฑแฝถ ฮฟแฝฮบ แผธฮฟฯ
ฮดฮฑฯฮบแฟถฯ ฮถแฟฯ, ฯแฟถฯ ฯแฝฐ แผฮธฮฝฮท แผฮฝฮฑฮณฮบฮฌฮถฮตฮนฯ แผธฮฟฯ
ฮดฮฑฮฮถฮตฮนฮฝ; 2.15. แผฉฮผฮตแฟฯ ฯฯฯฮตฮน แผธฮฟฯ
ฮดฮฑแฟฮฟฮน ฮบฮฑแฝถ ฮฟแฝฮบ แผฮพ แผฮธฮฝแฟถฮฝ แผฮผฮฑฯฯฯฮปฮฟฮฏ,
3.19. ฮคฮฏ ฮฟแฝฮฝ แฝ ฮฝฯฮผฮฟฯ; ฯแฟถฮฝ ฯฮฑฯฮฑฮฒฮฌฯฮตฯฮฝ ฯฮฌฯฮนฮฝ ฯฯฮฟฯฮตฯฮญฮธฮท, แผฯฯฮนฯ แผฮฝ แผฮปฮธแฟ ฯแฝธ ฯฯฮญฯฮผฮฑ แพง แผฯฮฎฮณฮณฮตฮปฯฮฑฮน, ฮดฮนฮฑฯฮฑฮณฮตแฝถฯ ฮดฮนสผ แผฮณฮณฮญฮปฯฮฝ แผฮฝ ฯฮตฮนฯแฝถ ฮผฮตฯฮฏฯฮฟฯ
ยท
3.28. ฮฟแฝฮบ แผฮฝฮน แผธฮฟฯ
ฮดฮฑแฟฮฟฯ ฮฟแฝฮดแฝฒ แผฮปฮปฮทฮฝ, ฮฟแฝฮบ แผฮฝฮน ฮดฮฟแฟฆฮปฮฟฯ ฮฟแฝฮดแฝฒ แผฮปฮตฯฮธฮตฯฮฟฯ, ฮฟแฝฮบ แผฮฝฮน แผฯฯฮตฮฝ ฮบฮฑแฝถ ฮธแฟฮปฯ
ยท ฯฮฌฮฝฯฮตฯ ฮณแฝฐฯ แฝฮผฮตแฟฯ ฮตแผทฯ แผฯฯแฝฒ แผฮฝ ฮงฯฮนฯฯแฟท แผธฮทฯฮฟแฟฆ. 3.29. ฮตแผฐ ฮดแฝฒ แฝฮผฮตแฟฯ ฮงฯฮนฯฯฮฟแฟฆ, แผฯฮฑ ฯฮฟแฟฆ แผฮฒฯฮฑแฝฐฮผ ฯฯฮญฯฮผฮฑ แผฯฯฮญ, ฮบฮฑฯสผ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฮบฮปฮทฯฮฟฮฝฯฮผฮฟฮน.
4.5. แผตฮฝฮฑ ฯฮฟแฝบฯ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ แผฮพฮฑฮณฮฟฯฮฌฯแฟ, แผตฮฝฮฑ ฯแฝดฮฝ ฯ
แผฑฮฟฮธฮตฯฮฏฮฑฮฝ แผฯฮฟฮปฮฌฮฒฯฮผฮตฮฝ.''. None | 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. "We, being Jews by nature, and not Gentile sinners,
3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator.
3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. ' "3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise." '
4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. ''. None |
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26. New Testament, Romans, 1.3, 2.29, 3.29-3.30, 4.13, 4.16, 4.18, 9.4, 9.7-9.8, 11.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Genealogy, physical versus spiritual โข Paul, as genealogical exclusivist โข ancestry, genealogy โข identity, Jewish, as genealogically based โข lineage and genealogy as identity marker, in Paul
Found in books: Dawson (2001) 37; Gruen (2020) 188, 192, 193, 194; Hayes (2015) 149; Marcar (2022) 149
1.3. ฯฮตฯแฝถ ฯฮฟแฟฆ ฯ
แผฑฮฟแฟฆ ฮฑแฝฯฮฟแฟฆ, ฯฮฟแฟฆ ฮณฮตฮฝฮฟฮผฮญฮฝฮฟฯ
แผฮบ ฯฯฮญฯฮผฮฑฯฮฟฯ ฮฮฑฯ
ฮตแฝถฮด ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ,
2.29. แผฮปฮปสผ แฝ แผฮฝ ฯแฟท ฮบฯฯ
ฯฯแฟท แผธฮฟฯ
ฮดฮฑแฟฮฟฯ, ฮบฮฑแฝถ ฯฮตฯฮนฯฮฟฮผแฝด ฮบฮฑฯฮดฮฏฮฑฯ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน ฮฟแฝ ฮณฯฮฌฮผฮผฮฑฯฮน, ฮฟแฝ แฝ แผฯฮฑฮนฮฝฮฟฯ ฮฟแฝฮบ แผฮพ แผฮฝฮธฯฯฯฯฮฝ แผฮปฮปสผ แผฮบ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.
3.29. แผข แผธฮฟฯ
ฮดฮฑฮฏฯฮฝ แฝ ฮธฮตแฝธฯ ฮผฯฮฝฮฟฮฝ; ฮฟแฝฯแฝถ ฮบฮฑแฝถ แผฮธฮฝแฟถฮฝ; 3.30. ฮฝฮฑแฝถ ฮบฮฑแฝถ แผฮธฮฝแฟถฮฝ, ฮตแผดฯฮตฯ ฮตแผทฯ แฝ ฮธฮตฯฯ, แฝฯ ฮดฮนฮบฮฑฮนฯฯฮตฮน ฯฮตฯฮนฯฮฟฮผแฝดฮฝ แผฮบ ฯฮฏฯฯฮตฯฯ ฮบฮฑแฝถ แผฮบฯฮฟฮฒฯ
ฯฯฮฏฮฑฮฝ ฮดฮนแฝฐ ฯแฟฯ ฯฮฏฯฯฮตฯฯ.
4.13. ฮแฝ ฮณแฝฐฯ ฮดฮนแฝฐ ฮฝฯฮผฮฟฯ
แผก แผฯฮฑฮณฮณฮตฮปฮฏฮฑ ฯแฟท แผฮฒฯฮฑแฝฐฮผ แผข ฯแฟท ฯฯฮญฯฮผฮฑฯฮน ฮฑแฝฯฮฟแฟฆ, ฯแฝธ ฮบฮปฮทฯฮฟฮฝฯฮผฮฟฮฝ ฮฑแฝฯแฝธฮฝ ฮตแผถฮฝฮฑฮน ฮบฯฯฮผฮฟฯ
, แผฮปฮปแฝฐ ฮดฮนแฝฐ ฮดฮนฮบฮฑฮนฮฟฯฯฮฝฮทฯ ฯฮฏฯฯฮตฯฯยท
4.16. ฮฮนแฝฐ ฯฮฟแฟฆฯฮฟ แผฮบ ฯฮฏฯฯฮตฯฯ, แผตฮฝฮฑ ฮบฮฑฯแฝฐ ฯฮฌฯฮนฮฝ, ฮตแผฐฯ ฯแฝธ ฮตแผถฮฝฮฑฮน ฮฒฮตฮฒฮฑฮฏฮฑฮฝ ฯแฝดฮฝ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฯฮฑฮฝฯแฝถ ฯแฟท ฯฯฮญฯฮผฮฑฯฮน, ฮฟแฝ ฯแฟท แผฮบ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
ฮผฯฮฝฮฟฮฝ แผฮปฮปแฝฐ ฮบฮฑแฝถ ฯแฟท แผฮบ ฯฮฏฯฯฮตฯฯ แผฮฒฯฮฑฮฌฮผ,?ฬแฝ
ฯ แผฯฯฮนฮฝ ฯฮฑฯแฝดฯ ฯฮฌฮฝฯฯฮฝ แผกฮผแฟถฮฝ,
4.18. แฝฯ ฯฮฑฯสผ แผฮปฯฮฏฮดฮฑ แผฯสผ แผฮปฯฮฏฮดฮน แผฯฮฏฯฯฮตฯ
ฯฮตฮฝ ฮตแผฐฯ ฯแฝธ ฮณฮตฮฝฮญฯฮธฮฑฮน ฮฑแฝฯแฝธฮฝฯฮฑฯฮญฯฮฑ ฯฮฟฮปฮปแฟถฮฝ แผฮธฮฝแฟถฮฝฮบฮฑฯแฝฐ ฯแฝธ ฮตแผฐฯฮทฮผฮญฮฝฮฟฮฝฮแฝฯฯฯ แผฯฯฮฑฮน ฯแฝธ ฯฯฮญฯฮผฮฑ ฯฮฟฯ
ยท
9.4. แฝงฮฝ แผก ฯ
แผฑฮฟฮธฮตฯฮฏฮฑ ฮบฮฑแฝถ แผก ฮดฯฮพฮฑ ฮบฮฑแฝถ ฮฑแผฑ ฮดฮนฮฑฮธแฟฮบฮฑฮน ฮบฮฑแฝถ แผก ฮฝฮฟฮผฮฟฮธฮตฯฮฏฮฑ ฮบฮฑแฝถ แผก ฮปฮฑฯฯฮตฮฏฮฑ ฮบฮฑแฝถ ฮฑแผฑ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฮน,
9.7. ฮฟแฝฮดสผ แฝ
ฯฮน ฮตแผฐฯแฝถฮฝ ฯฯฮญฯฮผฮฑ แผฮฒฯฮฑฮฌฮผ, ฯฮฌฮฝฯฮตฯ ฯฮญฮบฮฝฮฑ, แผฮปฮปสผแผฮฝ แผธฯฮฑแฝฐฮบ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮฏ ฯฮฟฮน ฯฯฮญฯฮผฮฑ. 9.8. ฯฮฟแฟฆฯสผ แผฯฯฮนฮฝ, ฮฟแฝ ฯแฝฐ ฯฮญฮบฮฝฮฑ ฯแฟฯ ฯฮฑฯฮบแฝธฯ ฯฮฑแฟฆฯฮฑ ฯฮญฮบฮฝฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, แผฮปฮปแฝฐ ฯแฝฐ ฯฮญฮบฮฝฮฑ ฯแฟฯ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฯ ฮปฮฟฮณฮฏฮถฮตฯฮฑฮน ฮตแผฐฯ ฯฯฮญฯฮผฮฑยท
11.1. ฮฮญฮณฯ ฮฟแฝฮฝ, ฮผแฝดแผฯฯฯฮฑฯฮฟ แฝ ฮธฮตแฝธฯ ฯแฝธฮฝ ฮปฮฑแฝธฮฝ ฮฑแฝฯฮฟแฟฆ;ฮผแฝด ฮณฮญฮฝฮฟฮนฯฮฟยท ฮบฮฑแฝถ ฮณแฝฐฯ แผฮณแฝผ แผธฯฯฮฑฮทฮปฮตฮฏฯฮทฯ ฮตแผฐฮผฮฏ, แผฮบ ฯฯฮญฯฮผฮฑฯฮฟฯ แผฮฒฯฮฑฮฌฮผ, ฯฯ
ฮปแฟฯ ฮฮตฮฝฮนฮฑฮผฮตฮฏฮฝ.''. None | 1.3. concerning his Son, who was born of the seed of David according to the flesh,
2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. ' "
3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, " '3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. ' "
4.13. For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. " '
4.16. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.
4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be."
9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises;
9.7. Neither, because they are Abraham\'s seed, are they all children. But, "In Isaac will your seed be called." 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.
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. ''. None |
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27. New Testament, John, 1.1, 1.17, 3.4, 3.14-3.15, 8.41-8.42, 8.44, 8.47, 18.36 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข ancestry, genealogy โข conception and birth, genealogy โข genealogy/generations, in Johns Gospel โข genealogy/generations, in Luke โข prophecy, genealogical model of
Found in books: DeJong (2022) 311, 315; Goldhill (2022) 239; Marcar (2022) 158; Peppard (2011) 141
1.1. ฮฮ ฮฮกฮงฮ แผฆฮฝ แฝ ฮปฯฮณฮฟฯ, ฮบฮฑแฝถ แฝ ฮปฯฮณฮฟฯ แผฆฮฝ ฯฯแฝธฯ ฯแฝธฮฝ ฮธฮตฯฮฝ, ฮบฮฑแฝถ ฮธฮตแฝธฯ แผฆฮฝ แฝ ฮปฯฮณฮฟฯ.
1.17. แฝ
ฯฮน แฝ ฮฝฯฮผฮฟฯ ฮดฮนแฝฐ ฮฯฯ
ฯฮญฯฯ แผฮดฯฮธฮท, แผก ฯฮฌฯฮนฯ ฮบฮฑแฝถ แผก แผฮปฮฎฮธฮตฮนฮฑ ฮดฮนแฝฐ แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ.
3.4. ฮปฮญฮณฮตฮน ฯฯแฝธฯ ฮฑแฝฯแฝธฮฝ แฝ ฮฮนฮบฯฮดฮทฮผฮฟฯ ฮ แฟถฯ ฮดฯฮฝฮฑฯฮฑฮน แผฮฝฮธฯฯฯฮฟฯ ฮณฮตฮฝฮฝฮทฮธแฟฮฝฮฑฮน ฮณฮญฯฯฮฝ แฝคฮฝ; ฮผแฝด ฮดฯฮฝฮฑฯฮฑฮน ฮตแผฐฯ ฯแฝดฮฝ ฮบฮฟฮนฮปฮฏฮฑฮฝ ฯแฟฯ ฮผฮทฯฯแฝธฯ ฮฑแฝฯฮฟแฟฆ ฮดฮตฯฯฮตฯฮฟฮฝ ฮตแผฐฯฮตฮปฮธฮตแฟฮฝ ฮบฮฑแฝถ ฮณฮตฮฝฮฝฮทฮธแฟฮฝฮฑฮน;
3.14. ฮบฮฑแฝถ ฮบฮฑฮธแฝผฯ ฮฯฯ
ฯแฟฯ แฝฯฯฯฮตฮฝ ฯแฝธฮฝ แฝฯฮนฮฝ แผฮฝ ฯแฟ แผฯฮฎฮผแฟณ, ฮฟแฝฯฯฯ แฝฯฯฮธแฟฮฝฮฑฮน ฮดฮตแฟ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
, 3.15. แผตฮฝฮฑ ฯแพถฯ แฝ ฯฮนฯฯฮตฯฯฮฝ แผฮฝ ฮฑแฝฯแฟท แผฯแฟ ฮถฯแฝดฮฝ ฮฑแผฐฯฮฝฮนฮฟฮฝ.
8.41. แฝฮผฮตแฟฯ ฯฮฟฮนฮตแฟฯฮต ฯแฝฐ แผฯฮณฮฑ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แฝฮผแฟถฮฝ. ฮตแผถฯฮฑฮฝ ฮฑแฝฯแฟท แผฉฮผฮตแฟฯ แผฮบ ฯฮฟฯฮฝฮตฮฏฮฑฯ ฮฟแฝฮบ แผฮณฮตฮฝฮฝฮฎฮธฮทฮผฮตฮฝยท แผฮฝฮฑ ฯฮฑฯฮญฯฮฑ แผฯฮฟฮผฮตฮฝ ฯแฝธฮฝ ฮธฮตฯฮฝ. 8.42. ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ แฝ แผธฮทฯฮฟแฟฆฯ ฮแผฐ แฝ ฮธฮตแฝธฯ ฯฮฑฯแฝดฯ แฝฮผแฟถฮฝ แผฆฮฝ แผ ฮณฮฑฯแพถฯฮต แผฮฝ แผฮผฮญ, แผฮณแฝผ ฮณแฝฐฯ แผฮบ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฮพแฟฮปฮธฮฟฮฝ ฮบฮฑแฝถ แผฅฮบฯยท ฮฟแฝฮดแฝฒ ฮณแฝฐฯ แผฯสผ แผฮผฮฑฯ
ฯฮฟแฟฆ แผฮปฮฎฮปฯ
ฮธฮฑ, แผฮปฮปสผ แผฮบฮตแฟฮฝฯฯ ฮผฮต แผฯฮญฯฯฮตฮนฮปฮตฮฝ.
8.44. แฝฮผฮตแฟฯ แผฮบ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ ฯฮฟแฟฆ ฮดฮนฮฑฮฒฯฮปฮฟฯ
แผฯฯแฝฒ ฮบฮฑแฝถ ฯแฝฐฯ แผฯฮนฮธฯ
ฮผฮฏฮฑฯ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แฝฮผแฟถฮฝ ฮธฮญฮปฮตฯฮต ฯฮฟฮนฮตแฟฮฝ. แผฮบฮตแฟฮฝฮฟฯ แผฮฝฮธฯฯฯฮฟฮบฯฯฮฝฮฟฯ แผฆฮฝ แผฯสผ แผฯฯแฟฯ, ฮบฮฑแฝถ แผฮฝ ฯแฟ แผฮปฮทฮธฮตฮฏแพณ ฮฟแฝฮบ แผฯฯฮทฮบฮตฮฝ, แฝ
ฯฮน ฮฟแฝฮบ แผฯฯฮนฮฝ แผฮปฮฎฮธฮตฮนฮฑ แผฮฝ ฮฑแฝฯแฟท. แฝ
ฯฮฑฮฝ ฮปฮฑฮปแฟ ฯแฝธ ฯฮตแฟฆฮดฮฟฯ, แผฮบ ฯแฟถฮฝ แผฐฮดฮฏฯฮฝ ฮปฮฑฮปฮตแฟ, แฝ
ฯฮน ฯฮตฯฯฯฮทฯ แผฯฯแฝถฮฝ ฮบฮฑแฝถ แฝ ฯฮฑฯแฝดฯ ฮฑแฝฯฮฟแฟฆ.
8.47. แฝ แฝขฮฝ แผฮบ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯแฝฐ แฟฅฮฎฮผฮฑฯฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฮบฮฟฯฮตฮนยท ฮดฮนแฝฐ ฯฮฟแฟฆฯฮฟ แฝฮผฮตแฟฯ ฮฟแฝฮบ แผฮบฮฟฯฮตฯฮต แฝ
ฯฮน แผฮบ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮฟแฝฮบ แผฯฯฮญ.
18.36. แผฯฮตฮบฯฮฏฮธฮท แผธฮทฯฮฟแฟฆฯ แผฉ ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผก แผฮผแฝด ฮฟแฝฮบ แผฯฯฮนฮฝ แผฮบ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
ฯฮฟฯฯฮฟฯ
ยท ฮตแผฐ แผฮบ ฯฮฟแฟฆ ฮบฯฯฮผฮฟฯ
ฯฮฟฯฯฮฟฯ
แผฆฮฝ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผก แผฮผฮฎ, ฮฟแผฑ แฝฯฮทฯฮญฯฮฑฮน ฮฟแผฑ แผฮผฮฟแฝถ แผ ฮณฯฮฝฮฏฮถฮฟฮฝฯฮฟ แผฮฝ, แผตฮฝฮฑ ฮผแฝด ฯฮฑฯฮฑฮดฮฟฮธแฟถ ฯฮฟแฟฯ แผธฮฟฯ
ฮดฮฑฮฏฮฟฮนฯยท ฮฝแฟฆฮฝ ฮดแฝฒ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผก แผฮผแฝด ฮฟแฝฮบ แผฯฯฮนฮฝ แผฮฝฯฮตแฟฆฮธฮตฮฝ.''. None | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God.
1.17. For the law was given through Moses. Grace and truth came through Jesus Christ.
3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother\'s womb, and be born?"
3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 3.15. that whoever believes in him should not perish, but have eternal life.
8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God." 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven\'t come of myself, but he sent me. ' "
8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. " '
8.47. He who is of God hears the words of God. For this cause you don\'t hear, because you are not of God."
18.36. Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, then my servants would fight, that I wouldn\'t be delivered to the Jews. But now my kingdom is not from here."''. None |
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28. New Testament, Luke, 3.21, 3.23-3.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Genealogies โข Genealogy โข Jesus, Genealogy โข Joseph (father of Jesus), genealogy โข New Testament, genealogy โข genealogies โข purity, Genealogical
Found in books: Allen and Dunne (2022) 166; Beyerle and Goff (2022) 289; Lieu (2004) 78; Monnickendam (2020) 71; Ruzer (2020) 99, 100; Thiessen (2011) 137
3.21. แผฮณฮญฮฝฮตฯฮฟ ฮดแฝฒ แผฮฝ ฯแฟท ฮฒฮฑฯฯฮนฯฮธแฟฮฝฮฑฮน แผ
ฯฮฑฮฝฯฮฑ ฯแฝธฮฝ ฮปฮฑแฝธฮฝ ฮบฮฑแฝถ แผธฮทฯฮฟแฟฆ ฮฒฮฑฯฯฮนฯฮธฮญฮฝฯฮฟฯ ฮบฮฑแฝถ ฯฯฮฟฯฮตฯ
ฯฮฟฮผฮญฮฝฮฟฯ
แผฮฝฮตแฟณฯฮธแฟฮฝฮฑฮน ฯแฝธฮฝ ฮฟแฝฯฮฑฮฝแฝธฮฝ
3.23. ฮฮฑแฝถ ฮฑแฝฯแฝธฯ แผฆฮฝ แผธฮทฯฮฟแฟฆฯ แผฯฯฯฮผฮตฮฝฮฟฯ แฝกฯฮตแฝถ แผฯแฟถฮฝ ฯฯฮนฮฌฮบฮฟฮฝฯฮฑ, แฝขฮฝ ฯ
แผฑฯฯ, แฝกฯ แผฮฝฮฟฮผฮฏฮถฮตฯฮฟ, แผธฯฯฮฎฯ ฯฮฟแฟฆ แผฉฮปฮตฮฏ 3.24. ฯฮฟแฟฆ ฮฮฑฯฮธฮฌฯ ฯฮฟแฟฆ ฮฮตฯ
ฮตฮฏ ฯฮฟแฟฆ ฮฮตฮปฯฮตฮฏ ฯฮฟแฟฆ แผธฮฑฮฝฮฝฮฑฮฏ ฯฮฟแฟฆ แผธฯฯฮฎฯ 3.25. ฯฮฟแฟฆ ฮฮฑฯฯฮฑฮธฮฏฮฟฯ
ฯฮฟแฟฆ แผฮผฯฯ ฯฮฟแฟฆ ฮฮฑฮฟฯฮผ ฯฮฟแฟฆ แผฯฮปฮตฮฏ ฯฮฟแฟฆ ฮฮฑฮณฮณฮฑฮฏ 3.26. ฯฮฟแฟฆ ฮฮฑฮฌฮธ ฯฮฟแฟฆ ฮฮฑฯฯฮฑฮธฮฏฮฟฯ
ฯฮฟแฟฆ ฮฃฮตฮผฮตฮตฮฏฮฝ ฯฮฟแฟฆ แผธฯฯฮฎฯ ฯฮฟแฟฆ แผธฯฮดฮฌ 3.27. ฯฮฟแฟฆ แผธฯฮฑฮฝฮฌฮฝ ฯฮฟแฟฆ แฟฌฮทฯฮฌ ฯฮฟแฟฆ ฮฮฟฯฮฟฮฒฮฌฮฒฮตฮป ฯฮฟแฟฆ ฮฃฮฑฮปฮฑฮธฮนฮฎฮป ฯฮฟแฟฆ ฮฮทฯฮตฮฏ 3.28. ฯฮฟแฟฆ ฮฮตฮปฯฮตฮฏ ฯฮฟแฟฆ แผฮดฮดฮตฮฏ ฯฮฟแฟฆ ฮฯฯฮฌฮผ ฯฮฟแฟฆ แผฮปฮผฮฑฮดฮฌฮผ ฯฮฟแฟฆ แผฌฯ 3.29. ฯฮฟแฟฆ แผธฮทฯฮฟแฟฆ ฯฮฟแฟฆ แผฮปฮนฮญฮถฮตฯ ฯฮฟแฟฆ แผธฯฯฮตฮฏฮผ ฯฮฟแฟฆ ฮฮฑฮธฮธฮฌฯ ฯฮฟแฟฆ ฮฮตฯ
ฮตฮฏ 3.30. ฯฮฟแฟฆ ฮฃฯ
ฮผฮตฯฮฝ ฯฮฟแฟฆ แผธฮฟฯฮดฮฑ ฯฮฟแฟฆ แผธฯฯฮฎฯ ฯฮฟแฟฆ แผธฯฮฝฮฌฮผ ฯฮฟแฟฆ แผฮปฮนฮฑฮบฮตฮฏฮผ 3.31. ฯฮฟแฟฆ ฮฮตฮปฮตฮฌ ฯฮฟแฟฆ ฮฮตฮฝฮฝฮฌ ฯฮฟแฟฆ ฮฮฑฯฯฮฑฮธฮฌ ฯฮฟแฟฆ ฮฮฑฮธฮฌฮผ ฯฮฟแฟฆ ฮฮฑฯ
ฮตฮฏฮด 3.32. ฯฮฟแฟฆ แผธฮตฯฯฮฑฮฏ ฯฮฟแฟฆ แผธฯฮฒฮฎฮป ฯฮฟแฟฆ ฮฮฟฯฯ ฯฮฟแฟฆ ฮฃฮฑฮปฮฌ ฯฮฟแฟฆ ฮฮฑฮฑฯฯฯฮฝ 3.33. ฯฮฟแฟฆ แผฮดฮผฮตฮฏฮฝ ฯฮฟแฟฆ แผฯฮฝฮตฮฏ ฯฮฟแฟฆ แผฯฯฯฮฝ ฯฮฟแฟฆ ฮฆฮฑฯฮญฯ ฯฮฟแฟฆ แผธฮฟฯฮดฮฑ 3.34. ฯฮฟแฟฆ แผธฮฑฮบฯฮฒ ฯฮฟแฟฆ แผธฯฮฑฮฌฮบ ฯฮฟแฟฆ แผฮฒฯฮฑฮฌฮผ ฯฮฟแฟฆ ฮฮฑฯฮฌ ฯฮฟแฟฆ ฮฮฑฯฯฯ 3.35. ฯฮฟแฟฆ ฮฃฮตฯฮฟฯฯ ฯฮฟแฟฆ แฟฌฮฑฮณฮฑฯ ฯฮฟแฟฆ ฮฆฮฌฮปฮตฮบ ฯฮฟแฟฆ แผฮฒฮตฯ ฯฮฟแฟฆ ฮฃฮฑฮปฮฌ 3.36. ฯฮฟแฟฆ ฮฮฑฮนฮฝฮฌฮผ ฯฮฟแฟฆ แผฯฯฮฑฮพฮฌฮด ฯฮฟแฟฆ ฮฃฮฎฮผ ฯฮฟแฟฆ ฮแฟถฮต ฯฮฟแฟฆ ฮฮฌฮผฮตฯ 3.37. ฯฮฟแฟฆ ฮฮฑฮธฮฟฯ
ฯฮฑฮปฮฌ ฯฮฟแฟฆ แผฮฝฯฯ ฯฮฟแฟฆ แผธฮฌฯฮตฯ ฯฮฟแฟฆ ฮฮฑฮปฮตฮปฮตฮฎฮป ฯฮฟแฟฆ ฮฮฑฮนฮฝฮฌฮผ 3.38. ฯฮฟแฟฆ แผฮฝฯฯ ฯฮฟแฟฆ ฮฃฮฎฮธ ฯฮฟแฟฆ แผฮดฮฌฮผ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.''. None | 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened,
3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah, 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim, 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David, 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah, 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3.37. the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cai, 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. ''. None |
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29. New Testament, Mark, 6.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jesus, genealogy โข Mark, Gospel of familial ties and genealogy in โข genealogies
Found in books: Esler (2000) 213; Peppard (2011) 126
6.3. ฮฟแฝฯ ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฯฮญฮบฯฯฮฝ, แฝ ฯ
แผฑแฝธฯ ฯแฟฯ ฮฮฑฯฮฏฮฑฯ ฮบฮฑแฝถ แผฮดฮตฮปฯแฝธฯ แผธฮฑฮบฯฮฒฮฟฯ
ฮบฮฑแฝถ แผธฯฯแฟฯฮฟฯ ฮบฮฑแฝถ แผธฮฟฯฮดฮฑ ฮบฮฑแฝถ ฮฃฮฏฮผฯฮฝฮฟฯ; ฮบฮฑแฝถ ฮฟแฝฮบ ฮตแผฐฯแฝถฮฝ ฮฑแผฑ แผฮดฮตฮปฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ แฝงฮดฮต ฯฯแฝธฯ แผกฮผแพถฯ; ฮบฮฑแฝถ แผฯฮบฮฑฮฝฮดฮฑฮปฮฏฮถฮฟฮฝฯฮฟ แผฮฝ ฮฑแฝฯแฟท.''. None | 6.3. Isn\'t this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren\'t his sisters here with us?" They were offended at him. ''. None |
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30. New Testament, Matthew, 1.16, 1.24-1.25, 13.55 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jesus, Genealogy โข Jesus, genealogy โข Joseph (father of Jesus), genealogy โข Mark, Gospel of familial ties and genealogy in โข Matthew, Gospel of, genealogy โข New Testament, genealogy โข conception and birth, genealogy โข genealogies
Found in books: Esler (2000) 213; Iricinschi et al. (2013) 337; Monnickendam (2020) 71; Peppard (2011) 13, 126; Ruzer (2020) 100
1.16. แผธฮฑฮบแฝผฮฒ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผธฯฯแฝดฯ ฯแฝธฮฝ แผฮฝฮดฯฮฑ ฮฮฑฯฮฏฮฑฯ, แผฮพ แผงฯ แผฮณฮตฮฝฮฝฮฎฮธฮท แผธฮทฯฮฟแฟฆฯ แฝ ฮปฮตฮณฯฮผฮตฮฝฮฟฯ ฮงฯฮนฯฯฯฯ.
1.24. แผฮณฮตฯฮธฮตแฝถฯ ฮดแฝฒ แฝ แผธฯฯแฝดฯ แผฯแฝธ ฯฮฟแฟฆ แฝฯฮฝฮฟฯ
แผฯฮฟฮฏฮทฯฮตฮฝ แฝกฯ ฯฯฮฟฯฮญฯฮฑฮพฮตฮฝ ฮฑแฝฯแฟท แฝ แผฮณฮณฮตฮปฮฟฯ ฮฯ
ฯฮฏฮฟฯ
ฮบฮฑแฝถ ฯฮฑฯฮญฮปฮฑฮฒฮตฮฝ ฯแฝดฮฝ ฮณฯ
ฮฝฮฑแฟฮบฮฑ ฮฑแฝฯฮฟแฟฆยท 1.25. ฮบฮฑแฝถ ฮฟแฝฮบ แผฮณฮฏฮฝฯฯฮบฮตฮฝ ฮฑแฝฯแฝดฮฝ แผฯฯ ฮฟแฝ แผฯฮตฮบฮตฮฝ ฯ
แผฑฯฮฝยท ฮบฮฑแฝถ แผฮบฮฌฮปฮตฯฮตฮฝ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฮฑแฝฯฮฟแฟฆ แผธฮทฯฮฟแฟฆฮฝ.
13.55. ฮฟแฝฯ ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฯฮฟแฟฆ ฯฮญฮบฯฮฟฮฝฮฟฯ ฯ
แผฑฯฯ; ฮฟแฝฯ แผก ฮผฮฎฯฮทฯ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฮตฯฮฑฮน ฮฮฑฯฮนแฝฐฮผ ฮบฮฑแฝถ ฮฟแผฑ แผฮดฮตฮปฯฮฟแฝถ ฮฑแฝฯฮฟแฟฆ แผธฮฌฮบฯฮฒฮฟฯ ฮบฮฑแฝถ แผธฯฯแฝดฯ ฮบฮฑแฝถ ฮฃฮฏฮผฯฮฝ ฮบฮฑแฝถ แผธฮฟฯฮดฮฑฯ;' '. None | 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.
1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; ' "1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. " "
13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? " '. None |
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31. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข genealogical connections, in tales of founding of Rome โข lineage and genealogy as identity marker, Rome as mixed lineage
Found in books: Gruen (2011) 249; Gruen (2020) 76
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32. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: โข genealogies โข genealogy, Arcadian โข genealogy, construction of โข mania, family genealogies of
Found in books: Borg (2008) 31; Johnston and Struck (2005) 174; Marek (2019) 476; Stavrianopoulou (2013) 182
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33. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข ancestry, genealogy โข lineage and genealogy as identity marker, in Paul
Found in books: Gruen (2020) 191, 192, 193; Marcar (2022) 149
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34. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Genealogy โข genealogy, rabbinic approaches to, in Tobit
Found in books: Grypeou and Spurling (2009) 227; Kalmin (1998) 135
25b. ืืื ืืคื ืื ืืื ืืืืืจ ืงื"ื,ืืขืฉื ืืื ืืฉืชื ืื ืืชืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ื ืืืืฉ ืืืืืื ืืืืจืื ืงื"ื,ืืขืฉื ืชืืจ ืืืืืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ืืืืืฉ ืืืืืื ืืืืืื ืงื"ื ืฉืืืื ืืื ืืืืื,ืืขืฉื ืขืื ืืจืืฉืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ืืืืืฉ ืืืืืื ืฉื ืืฉืจืื ืงื"ื ืื ืฉืื ืื ืืื ืืื ืืืืื ืืื ืืคืจื,ืงืืืืช ืืืจืืืช ื ืงืจืื ืืืชืจืืืื ืคืฉืืื ืืื ืืชืืื ื ืืืืฉ ืืืื ืคืืืื ืืขืชืืืื ืืฆืืืจื ืงื"ื,ืืืืจืืช ืืขืื ืฉืื ื ืงืจืื ืืืชืจืืืื ืคืฉืืื ืืื ืืชืืื ื ืืืืฉ ืืืื ืืชื ืืืขืื ืืืจืื ืงื"ื,ืืขืฉื ืืื ืื ืืชืืจ ื ืงืจื ืืืชืจืื ืืขืฉื ืืืฉืืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ืืืืืฉ ืืืงืจืื ืืืื ืงื"ื,ืืขืฉื ืคืืืืฉ ืืืืขื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ืืืืืฉ ืืืืืื ืืื ืืืื ืงื"ื,(ืืืืงืื ืื, ื) ืืืืข ืืช ืืจืืฉืื ืืช ืชืืขืืืชืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืืคืืงื ืืืจืื ืืืืขืืจ ืืชื ืื ืืขืฉื ืืืื ืืื ืฉืืื ืงืืจื ืืืขืื ืืจืื ืืืืขืืจ ืืืืข ืืช ืืจืืฉืื ืืช ืชืืขืืืชืื ืืืจ ืื ืขื ืฉืืชื ืืืืง ืืชืืขืืืช ืืจืืฉืืื ืฆื ืืืืืง ืืชืืขืืืช ืืื ืืืงื ืืืจืื ืืืฆืื ืื ืฉืืฅ ืคืกืื:,ืืืื ื ืงืจืื ืืื ืืชืจืืืื (ืจืขืื"ื ืกืืื) ืืขืฉื ืจืืืื ื ืงืจื ืืื ืืชืจืื ืืืขืฉื ืืจืื ืื ืื ื ืื ืืืืืื ืฉืืื ืืืืื ืืืื ืงืืจื ืืื ืืื ืกืช (ืืจืืฉืืช ืื, ืื) ืืืื ืืฉืืื ืืฉืจืื ืืืืจ ืื ืืืชืืจืืื (ืืคืกืง) ืื ืชืชืจืื ืืื ืืืจืื ืืฉืืืืืื ืืืืื,ืืขืฉื ืขืื ืืฉื ื ื ืงืจื ืืื ืืชืจืื ืืืื ืืขืฉื ืขืื ืืฉื ื ืื (ืฉืืืช ืื, ืื) ืืืืืจ ืืฉื ืขื ืืืจื ืืฉื,ืชื ืื ืจ"ืฉ ืื ืืืขืืจ ืืืืจ ืืขืืื ืืื ืืื ืืืืจ ืืชืฉืืืืชืื ืฉืืชืื ืชืฉืืื ืฉืืฉืืื ืืืจื ืืืฉื ืคืงืจื ืืืขืจืขืจืื ืฉื ืืืจ (ืฉืืืช ืื, ืื) ืืืฉืืืืื ืืืฉ ืืืฆื ืืขืื ืืื:,ืืจืืช ืืื ืื ื ืงืจืื ืืื ืืชืจืืืื ื"ื ืืฉืื ืืืชืื (ืืืืืจ ื, ืื) ืืฉื:,ืืขืฉื ืืื ืืืื ืื ืื ื ืงืจืื ืืื ืืชืจืืืื ืืื ืืืจืช ืืขืฉื ืืื ืื ืืชืืจ ื ืงืจื ืืืชืจืื ืื ืงืฉืื ืื ืืืชืื ืืื ืื ืื ืืื ืื ืืืชืื ืืื ืื ืกืชืื,ืช"ืจ ืื ืืืงืจืืืช ืืืชืืืื ืืชืืจื ืืื ืื ืงืืจืื ืืืชื ืืฉืื ืืืื (ืืืจืื ืื, ื) ืืฉืืื ื ืืฉืืื ื (ืืืจืื ืื, ืื) ืืขืคืืืื ืืืืืจืื (ืืืืื ื ื, ืื) ืืจืืื ืื ืืืืื ืื (ืืืืื ื ืื, ืื) ืืืืื ืืช ืืืจืืื ืืืฉืชืืช ืืช ืืืื ืฉืื ืืื ืืืืื ืืช ืฆืืืชื ืืืฉืชืืช ืืช ืืืื ืจืืืืื,(ืืืืื ื ื, ืื) ืืืืจืืืช ืืืืฆืืืช ืจ\' ืืืืฉืข ืื ืงืจืื ืืืืจ ืืืืจืืืช ืืฉืื ืืคื ื ืฉืืื ืื ืื ืืขืืืืช ืืืืืื,ืืืจ ืจื ื ืืื ืื ืืืฆื ืืชื ืืกืืจื ืืจ ืืืืฆื ืืชื ืืขืืืืช ืืืืืื ืืฉืจืื ืืืชืื (ืืฉืขืืื ืื, ื) ืืจืข ืื ืงืจืก ื ืื ืืืชืื (ืืฉืขืืื ืื, ื) ืงืจืกื ืืจืขื ืืืืื ืื ืืืื ืืื ืืฉื ืืื\' ืจ\' ืื ืื ืืืจ ืืืื (ืืืฉืข ื, ื) ืืขืืืืช ืืืช ืืื ืืืืจื ืฉืื ืฉืืืจืื ืื ืืื ืขืืื ืขืื ืืืืจืื ืขืืื ืืืืื ืขื ืืืืื ืื ืืื ืืื ื ืื ืชืงืจื ืืืืื ืืื ืืืืื,ืืืจ ืจื ืืื ื ืืจ ืื ืื ืืฉืืื ืืจื ืืื ืืจืื ืืจื ืืืงื ืฉืจื ืืื ืืืจ ืืฉืจืื ืืืืืจ ืืื ืืขืืื ืืืืืื ืฉืงืืื ืืขืืืืช ืืืืืื ืืื ืืื ืืฉืื ืชืื ืฉืื ืืืจ ืจื ืืฉื ืืื ืืื ืืกื ืื ืฉืืืขื ืื ืฉืจื ืืื ืืืืืืื ืืืื"ื ืืฉื"ื ืืื ืืื ืืฉืคืืจ ืฉืืืขื ืื ืฉืจื ืืฉืืืืื ืืืื ืืฉืืืื ืื ืืื ืื ืืจืืืช ืขื ืจืืฉื:,25b. what was before Creation and what is after, i.e., what will be at the end of time, therefore the Tosefta teaches us that the act of Creation is read in public.,The Tosefta continues: The incident of Lot and his two daughters is read and translated. The name Lot begins with a lamed, the second letter of the mnemonic. The Gemara comments: This is obvious. Why might one think otherwise? The Gemara answers: Lest you say that one should be concerned for the honor of Abraham, as Lot was his nephew, and therefore the incident casts shame upon Abraham as well, therefore the baraita teaches us that this is not a concern.,The Tosefta continues: The incident of Tamar, beginning with a tav, and Judah is read and translated. The Gemara comments: This is obvious. The Gemara answers: Lest you say that one should be concerned for the honor of Judah, therefore the Tosefta teaches us that there is no such concern. On the contrary, the story is to his credit, as he confessed to his sin.,The Tosefta continues: The first report of the incident of the Golden Calf egel is read and translated. Egel begins with the letter ayin, the next letter of the mnemonic. The Gemara comments: This is obvious. The Gemara answers: Lest you say that one should be concerned for the honor of the Jewish people, therefore the Tosefta teaches us that all the more so is it amenable to them that the matter be publicized, so that they will achieve atonement through their shame.,The Tosefta states: The curses kelalot and blessings are read and translated. The Gemara comments: This is obvious. The Gemara answers: Lest you say that one should be concerned that perhaps the congregation will become dismayed by the many curses, therefore the Tosefta teaches us that this is not a concern.,The Tosefta continues: The warnings and punishments onashin, alluded to in the first nun of the mnemonic mentioned above, are read and translated. The Gemara comments: This is obvious. The Gemara answers: Lest you say that if this section is read aloud, people will come to act out of fear and keep the mitzvot due to the fear of punishment rather than love of God, therefore the Tosefta teaches us that this is not a concern.,It is further taught: The incident of Amnon and Tamar, alluded to in the second nun in the mnemonic mentioned above, is read and translated. Additionally, the incident of Absalom is read and translated, alluded to in the shin of the mnemonic, the third letter of his name. The Gemara comments: This is obvious. The Gemara explains: Lest you say that one should be concerned for the honor of David, therefore the Tosefta teaches us that this section is read and translated.,The Tosefta continues: The incident of the concubine pilegesh in Gibeah is read and translated. The Gemara comments: This is obvious. The Gemara explains: Lest you say that one should be concerned for the honor of the tribe of Benjamin, therefore the Tosefta teaches us that this section is read and translated.,The Tosefta continues: The section of: โMake known hoda to Jerusalem her abominationsโ (Ezekiel 16:2) is read and translated. The Gemara comments: This is obvious. The Gemara answers: This is needed to exclude the opinion of Rabbi Eliezer, who held that this chapter may not be read as a haftara, as it is taught in a baraita: There was an incident with regard to a certain man who was reading the haftara in the presence of Rabbi Eliezer, and he read the section of: โMake known to Jerusalem her abominations.โ Rabbi Eliezer said to him: Before you examine the abominations of Jerusalem, go and examine the abominations of your own mother. The Gemara relates that they examined his lineage and found him to have a stain of illegitimacy. His mother had engaged in illicit sexual relations, and therefore he was of questionable lineage.,The Tosefta also states: And these sections are read but are not translated. The acrostic composed of the letters reish, ayin, bet, dalet, nun is a mnemonic for the sections included in this category, as the Gemara will explain. The Tosefta states that the incident of Reuben is read but not translated. The name Reuben begins with a reish, the first letter of the mnemonic. And there was an incident involving Rabbi แธคanina ben Gamliel, who went to the village of Kavul, and the sexton of the synagogue was reading: โAnd it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah, his fatherโs concubine; and Israel heard of itโ (Genesis 35:22). Rabbi แธคanina said to the translator: Stop, translate only the end of the verse. And the Sages praised him for this.,The Tosefta continues: The second narrative of the incident of the Golden Calf is read but not translated. Egel, the Hebrew word for calf, begins with an ayin, the second letter in the mnemonic. The Gemara explains: What is the second narrative of the incident of the Golden Calf? Aaronโs account of what had taken place, from โAnd Moses said to Aaronโ (Exodus 32:21) until โAnd Moses sawโ (Exodus 32:25).,With regard to Aaronโs account, the Gemara cites that which is taught in a baraita: Rabbi Shimon ben Elazar says: A person should always be careful in the way he formulates his responses, as sometimes the explanation that a person provides for his actions is worse than the original action itself, as, for example, based on Aaronโs response to Moses, the skeptics renounced their religious beliefs. It is stated in Aaronโs response: โAnd I cast it into the fire and this calf came forthโ (Exodus 32:24). This formulation implies that the calf came from the fire by itself, suggesting that it had divine power and substance.,We learned in the mishna: The verses constituting the Priestly Benediction birkat kohanim are read but not translated. The Gemara asks: What is the reason for this? The Gemara explains that it is because it is written: โMay the Lord lift up His countece to youโ (Numbers 6:26). Listeners may understand this to mean that God shows unfair favoritism to the Jewish people.,We also learned in the mishna: The incident of David and Amnon is neither read nor translated. Davidโs name begins with a dalet, the next letter in the mnemonic; nun, the last letter of the mnemonic, is the third letter in Amnonโs name. The Gemara asks: Didnโt you say in the Tosefta that the incident of Amnon and Tamar is both read and translated? The Gemara explains that this is not difficult. This statement of the mishna applies where Amnonโs name is written: Amnon, son of David. That statement of the Tosefta applies where it is written simply as Amnon.,ยง The Sages taught in a baraita: All of the verses that are written in the Torah in a coarse manner are read in a refined manner. For example, the term โshall lie with her yishgalenaโ (Deuteronomy 28:30) is read as though it said yishkavena, which is a more refined term. The term โwith hemorrhoids bafolimโ (Deuteronomy 28:27) is read bateแธฅorim. The term โdovesโ dung แธฅiryonimโ (II\xa0Kings 6:25) is read divyonim. The phrase โto eat their own excrement แธฅoreihem and drink their own urine meimei shineihemโ (II\xa0Kings 18:27) is read with more delicate terms: To eat their own excrement tzoโatam and drink their own urine meimei ragleihem.,The term โinto latrines lemoแธฅraโotโ (II\xa0Kings 10:27) is read as the more refined lemotzaโot. Rabbi Yehoshua ben Korแธฅa says: Lemoแธฅaraโot is read as it is written because it is used here as an expression of contempt for idol worship, and it is therefore permissible to use an indelicate term.,Similarly, Rav Naแธฅman said: All mockery and obscenity is forbidden except for mockery of idol worship, which is permitted, as it is written: โBel bows down, Nevo stoopsโ (Isaiah 46:1). The prophet mocks these idols by describing them as crouching in order to defecate. Additionally, it is written: โThey stoop, they bow down together; they could not deliver the burdenโ (Isaiah 46:2). Rabbi Yannai said: This principle that one is permitted to mock idol worship is derived from here: โThe inhabitants of Samaria shall be in dread for the calves of Beth-aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory, because it is departed from itโ (Hosea 10:5). Do not read it is as โits glory kevodo,โ rather read it as its burden keveido, meaning that it is unable to restrain itself from defecating.,Rav Huna bar Manoaแธฅ said in the name of Rav Aแธฅa, son of Rav Ika: It is permitted for a Jew to say to a gentile: Take your idol and put it in your shin tav, i.e., shet, buttocks. Rav Ashi said: One whose reputation is tarnished, i.e., he is known as a philanderer, it is permitted to humiliate him by calling him gimmel sin, an acronym for girta sarya, son of a putrid harlot. One whose reputation is commendable, it is permitted to publicly praise him, and one who praises him, blessings will rest upon his head.,,Residents of a town who sold the town square, which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity. They may therefore purchase a synagogue with the proceeds of the sale. If they sold a synagogue, they may purchase an ark in which to house sacred scrolls. If they sold an ark, they may purchase wrapping cloths for the sacred scrolls. If they sold wrapping cloths,''. None | |
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35. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข genealogical anxiety, Iranian context and โข genealogical anxiety, centrality of the body and โข genealogy
Found in books: Lavee (2017) 223; Nikolsky and Ilan (2014) 103, 104
13b. ืืขืืจื ืืืืขืื ืืกืืจ,ืืืจ ืจื ืืืงืฉื ืขืฆืื ืืืขืช ืืื ืื ืืื ืืืืื ืืกืืจ ืืงืืืจื ืืฆื"ืจ ืื ืคืฉืื ืืจืื ืืื ืืืจ ื ืงืจื ืขืืจืืื ืฉืื ืืืื ืชื ืฉื ืืฆืจ ืืจืข ืืืื ืืืืจ ืื ืขืฉื ืื ืืืืืจ ืืืืจ ืื ืขืฉื ืื ืืืืืจ ืืืืจ ืื ืื ืขืืื ืขืืืืช ืืืืืื ืืืืื ืืขืืื,ืืืื ืืืืจื ืืืจ ืจืื ืืื ืื ืืืืื ืขืฆืื ืืืื ืืจืืืจ ืืื ืืื ืืกืื ืืืชื ืืืืืฆืชื ืฉื ืืงื"ื ืืชืื ืืื (ืืจืืฉืืช ืื, ื) ืืืจืข ืืขืื ื ื\' ืืืชืื ืืชื (ืชืืืื ื, ื) ืื ืื ืื ืืคืฅ ืจืฉืข ืืชื ืื ืืืืจื ืจืข,ืืืืจ ืจ\' ืืืขืืจ ืืื ืืืชืื (ืืฉืขืืื ื, ืื) ืืืืื ืืืื ืืืื ืืื ืืื ืืคืื ืืื ืชื ื ืืื ืจืื ืืฉืืขืื (ืฉืืืช ื, ืื) ืื ืชื ืืฃ ืื ืชืื ืื ื ืืืืฃ ืืื ืืื ืืื ืืจืื,ืช"ืจ ืืืจืื ืืืืฉืืงืื ืืชืื ืืงืืช ืืขืืืื ืืช ืืืฉืื ืืฉืืื ืืจืื ืืืจ\' ืืืื ืื"ืจ ืืืื ืงืฉืื ืืจืื ืืืฉืจืื ืืกืคืืช ืืื ืืฉืืงืื ืืชื ืืงืืช ืืื ืืื,ืืืืืื ืืฉืื ืืืืจ ืื ื ืกืงืืื ื ืื ืื ืืื ืืจื ืืืจืื ืื ื ืืืื ื ืื ืื,ืืื ืื ืกืืื ืงืื ืืช ืืืื ืื ืืช ืืืืืื ื ืื ืื ืื"ืจ ืืืกื ืืื ืื ืืื ืื ืขื ืฉืืืื ืื ืื ืฉืืืช ืฉืืืืฃ ืฉื ืืืจ (ืืฉืขืืื ื ื, ืื) ืื ืจืื ืืืคื ื ืืขืืืฃ ืื ืฉืืืช ืื ื ืขืฉืืชื,ืืื ืฉืื ืชืงืฆืฅ ืืืืขืื ืืื ืืื ื ืชื ื ืื ืืืืชื ืชื ื ืืื ื ืชื ื ืื ืื ืืจื ืืื ื ืงืฅ ืืื ืื ืืืืชื ืชื ื,ืช"ืฉ ืืชื ืื ืจืื ืืจืคืื ืืืืจ ืื ืืืื ืชืงืฆืฅ ืืื ืขื ืืืืจื ืืืจื ืื ืืฉื ืื ืงืืฅ ืืืจืืกื ืื ืืืื ื ื"ื ืื ืืืจ ืืื ืืืื ืชืืงืข ืืจืืกื ืืื ืืจื ืืืืจ ืฉืืช,ืื ืืืจืช ืืฉืืื ืืื ื ืชื ื ืืืื ื ืืืืจื ืืืื ืืจืืกื ื ืืงืขืช ืืื ืื ืืืจืช ืืืืชื ืชื ื ืืื ืืจืืกื ื ืืงืขืช ืืื ืืื ืืื ื ืชื ื ืื ืกืื ืืืื ืขื ืืืืจื,ืืื ื"ืง ืจืื ืืจืคืื ืื ืืืื ืืก ืืื ืืืื ืืืืืจื ืชืงืฆืฅ ืืืจื ืื ืืจืื ืืจืคืื ืืฉื ืื ืงืืฅ ืืืจืืกื ืื ืืืื ื ืืืจ ืืื ืื ืืืื ืืจืืกื ื ืืงืขืช ืืืจ ืืื ืืืื ืชืืงืข ืืจืืกื ืืื ืืจื ืืืืจ ืฉืืช,13b. From the corona and above, toward the body, it is prohibited.,ยง Rav says: One who intentionally causes himself an erection shall be ostracized. The Gemara suggests: And let Rav say simply that it is prohibited. The Gemara explains that it is proper to ostracize such a man, as he arouses the evil inclination upon himself. And Rabbi Ami says: He is called a habitual transgressor, as this is the craft of the evil inclination. Today he says to a person: Do this sin, and when the individual obeys his inclination, on the following day the evil inclination says to him: Do that sin, and on the following day he says to him: Go and worship idols, and he goes and worships idols.,Some say that Rabbi Ami says: With regard to anyone who brings himself into a state of arousal, they do not bring him within the boundary of the Holy One, Blessed be He. The proof is that it is written here, with regard to O, son of Judah: โAnd the thing that he did was evil in the eyes of the Lord, and He slew him alsoโ (Genesis 38:10), and it is written there: โFor You are not a God who has pleasure in wickedness; evil shall not sojourn with You. The boasters shall not stand in Your sightโฆBut as for me, in the abundance of Your kindness will I come into Your house; I will bow down toward Your holy Temple in fear of Youโ (Psalms 5:5โ8). This demonstrates that whoever does evil, like O, shall not sojourn with God.,And Rabbi Elazar says, with regard to the severity of this transgression: What is the meaning of that which is written: โAnd when you spread forth your hands, I will hide My eyes from you; even when you make many prayers, I will not hear; your hands are full of bloodโ (Isaiah 1:15)? These are those men who commit adultery with the hand, by masturbating. Likewise, the school of Rabbi Yishmael taught: When it is stated in the Ten Commandments: โYou shall not commit adulteryโ (Exodus 20:13), this means that there shall not be adultery among you, whether you masturbate by hand or whether with oneโs foot.,ยง The Sages taught in a baraita: Converts and those who play with children delay the coming of the Messiah. The Gemara asks: Granted with regard to converts, this is in accordance with the opinion of Rabbi แธคelbo, as Rabbi แธคelbo says: Converts are as harmful to the Jewish people as a leprous scab on the skin, as they are not proficient in the performance of the mitzvot and born Jews learn from them. But with regard to the category of those who play with children, to what is it referring?,If we say that this is referring to homosexuality, such men are liable to be executed by stoning, and their behavior is criticized not simply because they delay the Messiah. Rather, one might suggest that this is referring to those who emit semen by way of other limbs, i.e., without engaging in intercourse; if so, they are considered as though they are bringing a flood, and are therefore liable to be punished themselves with a flood.,Rather, the baraita means that they marry minor girls who are not yet capable of bearing children, consequently emitting semen for naught. As Rabbi Yosei said: The Messiah, son of David, will not come until all the souls of the body have been finished, i.e., until all souls that are destined to inhabit physical bodies do so. As it is stated: โFor the spirit that enwraps itself is from Me, and the souls that I have madeโ (Isaiah 57:16). The verse is interpreted as follows: The spirit, i.e., the souls about which it has been decreed by Me that they are to be born, if they are not born, they enwrap the Messiah and prevent him from coming.,ยง The mishna teaches that with regard to any hand that is diligent to examine bodily emissions, among men, such a hand should be severed. A dilemma was raised before the Sages: Do we learn this statement as a practical halakha, i.e., that the court should actually sever his hand, or do we learn it as a mere curse, but not as an actual instruction to punish him in that manner? The Gemara elaborates: Do we learn it as a practical halakha like that prohibition against striking another, in which the same expression is used: With regard to anyone who raises his hand upon another, his hand should be severed, and Rav Huna indeed acted accordingly and severed the hand of an offender? Or perhaps do we learn it as a mere curse?,The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Tarfon says: If oneโs hand goes to his penis, his hand should be severed upon his navel. The Rabbis said to him: If so, in a case where a thorn was stuck in oneโs belly, should he not remove it? Rabbi Tarfon said to them: Indeed, he should not remove it, and if he does so his hand should be severed. The Rabbis replied: But if his hand is severed while it is upon his navel, wonโt his belly be split open? Rabbi Tarfon said to them: It is preferable that the belly of one who acts in this manner should be split open, and he should not descend into the pit of destruction.,The Gemara analyzes this discussion: Granted, if you say that we learn the statement in the mishna as a practical halakha, this is the meaning of that which the Rabbis said: But if his hand is severed upon his navel, wonโt his belly be split open? But if you say that we learn the statement in the mishna as a mere curse, what is the meaning of the phrase: Wonโt his belly be split open? The Gemara responds: Rather, what explanation is the alternative? That we learn the mishna as stating a practical halakha? That would not explain the exchange between the Rabbis to Rabbi Tarfon, because is it not sufficient that the hand be severed not upon his navel? In other words, even if the hand must actually be severed, it is not clear why it should be severed while it is upon his navel.,Rather, this is what Rabbi Tarfon is saying: With regard to anyone who inserts his hand below his navel, his hand should be severed. The Rabbis said to Rabbi Tarfon: If a thorn was stuck in oneโs belly, should he not remove it? Rabbi Tarfon said to them: He should not. They responded: But wonโt his belly be split open due to the thorn? Rabbi Tarfon said to them: It is preferable that his belly be split open, and he should not descend into the pit of destruction.,who is deaf haแธฅereshet, or an imbecile, or blind, or who went insane, and is therefore unable to examine herself reliably, if such women have competent friends, those friends prepare them by examining them and immersing them in a ritual bath. And on that basis the incompetent women may partake of teruma after the sun sets.,a deaf woman. The Gemara asks: Let her examine herself; as it is taught in a baraita that Rabbi Yehuda HaNasi said: There was a deaf woman in our neighborhood who was so proficient in these matters that not only did she examine herself, but when her friends would see stains similar to blood and were unsure whether or not the stains were ritually impure, they would show her the stains.,The Gemara answers: There, Rabbi Yehuda HaNasi is referring to a woman who can speak but cannot hear. It is possible for such a woman to be an expert in examining blood. But here, the mishna is dealing with a woman who can neither speak nor hear, and she is therefore considered incompetent and incapable of examining herself. As we learned in a mishna (Terumot 1:2): The deaf person of whom the Sages spoke everywhere is one who can neither hear nor speak, i.e., a deaf-mute.,ยง The mishna further teaches that competent women must assist a blind woman. The Gemara similarly asks: Let her examine herself and show the cloth to her friend. Rabbi Yosei, son of Rabbi แธคanina, says: The correct version of the mishna does not mention a blind woman.,ยง The mishna also states that competent women must assist a woman who went insane. The Gemara asks: With regard to her ability to examine herself, isnโt this the same as an imbecile, who is already mentioned in the mishna? The Gemara answers: Here, the mishna is referring to a woman who went insane due to illness, which is a different category than that of an imbecile.,The Gemara further discusses halakhot pertaining to an imbecile. The Sages taught in a baraita: With regard to an imbecile priest who was ritually impure, competent men deal with his purification: They immerse him, and then enable him to partake of teruma in the evening, like any other priest who was impure. And those taking care of him must watch over him to ensure that he does not sleep before he partakes of teruma, in case he experiences a seminal emission, which would render him impure. If he slept, he is once again impure, and may not partake of teruma; if he did not sleep he is pure.,Rabbi Eliezer, son of Rabbi Tzadok, says that there is another method of allowing an imbecile priest to partake of teruma: One prepares for him a leather pouch, which is wrapped around his penis, and before giving him teruma to partake of one checks this pouch to see if he has emitted semen. The other Sages said to him: It is improper to do this, as all the more so he will be prevented from partaking of teruma; this pouch warms him and increases the likelihood of a seminal emission. Rabbi Eliezer, son of Rabbi Tzadok, said to them: According to your statement, an imbecile priest has no remedy that will enable him to partake of teruma.,They said to him: According to our statement there is a way he can partake of teruma, as stated above: If he slept, he is impure; if he did not sleep he is pure. But according to your statement, that one wraps a pouch around his penis, this is not a reliable method, as perhaps he will see, i.e., experience the emission of, a drop of semen as small as a mustard seed, and it will be absorbed in the pouch and will not be noticed, which would mean that he is eating teruma in a state of ritual impurity.,The Gemara continues to discuss the methods by which an imbecile priest can partake of teruma. It was taught in a baraita that the Sages said in the name of Rabbi Elazar: One prepares for him a metal pouch, which is placed on his penis and does not warm it.,In explanation of this statement, Abaye says: And when this tanna speaks of metal, he means that the pouch should be made of copper, which does not absorb liquid, and therefore any drop of semen would be visible. This is as it is taught in a mishna (Para 12:5), with regard to the amount of water of purification that must be sprinkled on an individual who is impure due to impurity imparted by a corpse, that Rabbi Yehuda says: One considers those hyssop stems, with which the waters of purification are sprinkled, as though they are made of copper, which does not absorb any of the water.,Rav Pappa says: One can learn from the statement of the Rabbis that a pouch wrapped around oneโs penis can warm it enough to cause a seminal emission, that trousers are prohibited to be worn, as they too warm the penis, by being placed so they are tight against it. The Gemara asks: But isnโt it written with regard to the priestly garments: โAnd you shall make them linen trousers to cover the flesh of their nakedness, from the loins even to the thighs they shall reachโ (Exodus 28:42)?,The Gemara explains: That garment, the trousers worn by priests, was different, as it is taught in a baraita: The trousers of priests, to what are they comparable? They are similar to riding trousers pamalanya of horsemen, and this is what they look like: Above, they reach up to the loins; below, they go down to the thighs, and they have straps, and they have no opening, neither at the back nor at the front.,Abaye says:''. None | |
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36. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข genealogy, rabbinic approaches to, theme of Ezras purity of lineage โข genealogy/generations, planting trees for future generations
Found in books: Goldhill (2022) 85; Kalmin (1998) 122
23a. ืืขืชื ืืืืื ืจืืืขืืืช ืืืืืื ืฉืืชืืช,ืฉืื ืืฆืื ื ืืืื ืฉืืขืื ืื ืฉืื ืฉืืจืื ืืื ืืฉืืื ืืืืื ืจืืืขืืืช ืืืืืื ืฉืืชืืช ืขื ืฉื ืขืฉื ืืืื ืืืืืืช ืืฉืขืืจืื ืืืจืขืื ื ืืืชืื ืืขืืฉืื ืืืื ืจื ืืื ืืฆืจืจื ืืื ืืืืื ืืืืจืืช ืืืืืืข ืืื ืืืื ืืืจื ืฉื ืืืจ (ืืจืืืื ื, ืื) ืขืื ืืชืืื ืืื ืืื ืืืืืชืืื ืื ืขื ืืืื ืืื,ืืื ืืฆืื ื ืืืื ืืืจืืืก ืฉืืื ืขืืกืงืื ืืื ืื ืืื"ืง ืืืื ืืืจืืื ืืฉืืื ืืืืื ืืืืจ ื ืฉืื ืืจืื ืื ืชืคืืจื ืืขืืื ืืืจืื ืืืื ืืืฆืื ืืขื ืืืืืืชื ืืืืขื ืฉืืืืืช ืฉืืื ืืืืืื:,ืืขืฉื ืฉืฉืืื ืืืื ื ืืืขืื ืืื\': ืช"ืจ ืคืขื ืืืช ืืฆื ืจืื ืืืจ ืืื ืืจืื ืืฉืืื ืฉืืื ืืืื ื ืืืขืื ืืชืคืื ืืืจืื ืืฉืืื ืืชืคืื ืืื ืืจืื ืืฉืืื ืขื ืขืืื ืืขืื ืืชืืื ืืืจื ืฉืขืฉื ืืืงืืง ืื ืืื ืฉื ืืืจ (ืืืงืืง ื, ื) ืขื ืืฉืืจืชื ืืขืืื ืืืชืืฆืื ืขื ืืฆืืจ ืืื\',ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืื ืื ืฉืื ืคื ืืื ืขืื ืฉืื ื ืืื ืืืช ืืคื ืื ื ืฉืืข ืื ื ืืฉืื ืืืืื ืฉืืื ื ืื ืืืื ืขื ืฉืชืจืื ืขื ืื ืื ืืชืืืื ืืฉืืื ืื ืืคืื ืืืจื ืื ืชืืืืืื ืจืื ืจืืื ืื ืืื ื ืืืช ืืืืืืื ืื ื ืฉืืื ืืฉืืื ืืืจืืื ืืื ืืืชืืจ ืฉืืืขืชื,ืืืจ ืื ืื ืฉืืืชื ืืื ืืฉืื ืืืจืืช ืฉืืืื ืืืขืจืืช ืืจืื ืืืขืฃ ืขื ืฉืื ืืคื ืืืคื ืืืื ืคื ืืืืช ืืฉืืขืจื ืืืืื ืฉืืื ืืคื ืคืืืชื ืืืื ืืืจื ืื ืชืืืืืื ืจืื ืจืืื ืื ืืื ื ืืืช ืืืืืืื ืื ื ืฉืืื ืืฉืืื ืืืจืืื ืืื ืืืื ืืขืืื,ืืืจ ืืคื ืื ืื ืื ืฉืืืชื ืืื ืืฉืื ืจืฆืื ืืจืื ืื ืืื ืืจืื ืืชืืงื ื ืขื ืฉืขืื ืื ืืขื ืืืจ ืืืืช ืืคื ื ืืืฉืืื ืืืจื ืื ืจืื ืืฉื ืฉืืชืคืืืช ืฉืืจืื ืื ืืชืคืื ืืืืื ืืื ืืืจ ืืื ืื ืืงืืืื ื ืฉืืื ืืชืคืืืื ืขื ืจืื ืืืืื,ืืขืค"ื ืืืืื ืื ืคืจ ืืืืื ืืืืื ืื ืคืจ ืืืืื ืกืื ืฉืชื ืืืื ืขืืื ืืืืจ ืืคื ืื ืจืืฉ"ืข ืขืื ืืฉืจืื ืฉืืืฆืืช ืืืฆืจืื ืืื ื ืืืืืื ืื ืืจืื ืืืื ืืื ืืจืื ืคืืจืขื ืืช ืืขืกืช ืขืืืื ืืื ื ืืืืืื ืืขืืื ืืฉืคืขืช ืขืืืื ืืืื ืืื ื ืืืืืื ืืขืืื ืืื ืจืฆืื ืืืคื ืื ืฉืืคืกืงื ืืืฉืืื ืืืื ืจืืื ืืขืืื ืืื ื ืฉืื ืืจืื ืื ืชืคืืจื ืืขืืื ืืืจืื ืืืื ืืืฆืื ืืขื ืืฉืื ืืืืืื ืืื ืืืืื ืืคืืจืืืช,ืฉืื ืื ืฉืืขืื ืื ืฉืื ืืืืื ืืื ื ืืชื ืืืืจื ื ืขืืื ื ืืืื ืฉืืืื ืฉื ืื ืืฉื ื ืืืืื ืฉืืคืชืืืช ืืฉืืื ืืืื ืฉื ืืืืื ืื ื ืืฆื ืฉื ืฉืืื ืืชืืื ืขื ืืื,ืืื ืื ืืขืฉื ืื ืฉืืชื ืืชืืื ืืคื ื ืืืงืื ืืขืืฉื ืื ืจืฆืื ื ืืื ืฉืืชืืื ืขื ืืืื ืืขืืฉื ืื ืจืฆืื ื ืืืืืจ ืื ืืื ืืืืืื ื ืืจืืฆื ื ืืืืื ืฉืืคื ื ืืฆืื ื ืชื ืื ืืืืืื ืฉืงืืื ืืคืจืกืงืื ืืจืืื ืื ืื ืืชื ืื ืืขืืื ืืืชืื ืืืืจ (ืืฉืื ืื, ืื) ืืฉืื ืืืื ืืืื ืืชืื ืืืืืชื,ืชื ื ืจืื ื ืื ืฉืืื ืื ื ืืฉืืช ืืืืืช ืืืื ื ืืืขืื (ืืืื ืื, ืื) ืืชืืืจ ืืืืจ ืืืงื ืื ืืขื ืืจืืื ื ืื ืืืจ,ืืชืืืจ ืืืืจ ืืชื ืืืจืช ืืืืื ืืืงืืืฉ ืืจืื ืืื ืืงืืื ืืืืจื ืืืืขืื ืืขื ืืจืืื ื ืื ืืืจ ืืืจ ืฉืืื ืืคื ืืืจืช ืืชืคืืชื,ืื ืืฉืคืืื ืืชืืืจ ืืื ืืืจ ืฉืืื ืฉืคื ืืืืืชื ืืชืคืืชื ืืฉื ืขืื ืื ืืืฉืืข ืืืจ ืฉืฉื ืืขืื ื ืืืฉืขืชื ืืชืคืืชื ืืืื ืื ื ืงื ืืืจ ืฉืื ืืื ื ืงื ืืืืชื ืืชืคืืชื ืื ืืื ืืืืจ ืืคืื ืืืืชื ืืืขืฉื ืืืื ืืืจืืจืื,ืืืจ ืจ\' ืืืื ื ืื ืืืื ืฉื ืืืชื ืฆืืืง ืืื ืืฆืืขืจ ืขื ืืงืจื ืื (ืชืืืื ืงืื, ื) ืฉืืจ ืืืขืืืช ืืฉืื ื\' ืืช ืฉืืืช ืฆืืื ืืืื ื ืืืืืืื ืืืจ ืื ืืืื ืื ืืื ืฉืืขืื ืฉื ืื ืืืืื,ืืืื ืื ืืื ืืื ืืืืจืื ืืืืื ืืืืื ืืืจื ืืืื ื ืืข ืืจืืื ืืืจ ืืื ืืื ืขื ืืื ืฉื ืื ืืขืื ืืืจ ืืื ืขื ืฉืืขืื ืฉื ืื ืืืจ ืืื ืคืฉืืื ืื ืืืืืช ืฉืืขืื ืฉื ืื ืืืจ ืืื ืืื ืืืจื ืขืืื ืืืจืืื ืืฉืืืชืื ืื ืืืื ืืฉืชืื ืื ืืืืชื ืฉืชืื ื ืื ืืืจืื,ืืชืื ืงื ืืจืื ืจืืคืชื ืืชื ืืื ืฉืื ืชื ื ืื ืืืืจื ืืื ืืฉืื ืืชื ืืืืกื ืืขืื ื ืื ืื ืฉืืขืื ืฉื ืื ืื ืงื ืืืืื ืืืืื ืืืจื ืืืื ืงื ืืืงื ืืื ืืืื ืืืจ ืืื ืืช ืืื ืืฉืชืืชืื ื"ื ืืจ ืืจืื ืื ื ืืืจ ืืื ืฉืืข ืืื ื ืื ืืืื ืฉืืขืื ืฉื ืื ืืื ืืืืจืื ืืืชืืืืืื ืืื ืจืืื ืจืืื,ืืื ืืืืชืื ืืืจ ืืื ืืจืื ืืืื ื ืืืขืื ืื ืงืืื ืืืจื ืืื ืืจืื ืืืชื ืืจ ืืจืื ืืืชื ืืืจ ืืื ืื ื ืืื ื ืืืขืื ืื ืืืื ืืื ืืื ืืืืช ืืืืจืฉ ืฉืืขืื ืื ืืจืื ื ืืงืืืจื ื ืืืจื ืฉืืขืชืชืื ืืืฉื ื ืืื ื ืืืขืื ืืื ืืื ืขืืื ืืืืช ืืืจืฉื ืื ืงืืฉืื ืืืื ืืื ืืจืื ื ืืื ืืคืจืง ืืื ืืืจ ืืื ืื ื ื ืืื ืื ืืืื ืืื ืืื ืขืืื ืืื ืืงืจื ืืืืืขื ืืื ืืืฉ ืืขืชืื ืืขื ืจืืื ืืืืช ืืืจ ืจืื ืืืื ื ืืืืจื ืืื ืฉื ืื ืืืจืืชื ืื ืืืชืืชื,ืืื ืืืงืื ืืจ ืืจืื ืืืื ื ืืืขืื ืืื ืืื ืืฆืืจืื ืขืืื ืืืืืจื ืืื ืืฉืืจื ืจืื ื ืืืืื ืืืขื ืจืืื ืืืชื ืืืืจื ืืืื ื ืืื ืืืฆืืจืื ืขืืื ืืืืืจื ืฉืืืจ ืจืื ื ืืืื ืืจืื ื ืืืืื ืืืืขื ืจืืื ืื ืืชื ืืืืจื ืืืื ืืืืชืื ืืื ืืฉืืืืื ืืืื ืืืืจื ืืืฉืืืืื ืืืื ืงื ืจืคืืง ืืืื ืืื ืฉืืื''. None | 23a. โIn their seasonโ means on Wednesday eves, i.e., Tuesday nights, and on Shabbat eves, i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat.,As we found in the days of Shimon ben Shetaแธฅ that rain invariably fell for them on Wednesday eves and on Shabbat eves, until wheat grew as big as kidneys, and barley as big as olive pits, and lentils as golden dinars. And they tied up some of these crops as an example dugma for future generations, to convey to them how much damage sin causes, as it is stated: โThe Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withheld the good from youโ (Jeremiah 5:24โ25).,And we likewise found that in the days of Herod that they were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And as rain would fall only at a time when it would not interfere with their labor, the nation knew that the work of Heaven was being performed by their hands.,ยง The mishna taught: An incident occurred in which the people sent a message to แธคoni HaMeโaggel. This event is related in greater detail in the following baraita. The Sages taught: Once, most of the month of Adar had passed but rain had still not fallen. They sent this message to แธคoni HaMeโaggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle in the dust and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: โAnd I will stand upon my watch and set myself upon the tower, and I will look out to see what He will say to me, and what I shall answer when I am reprovedโ (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,แธคoni said before God: Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. Therefore, I take an oath by Your great name that I will not move from here until you have mercy upon Your children and answer their prayers for rain. Rain began to trickle down, but only in small droplets. His students said to him: Rabbi, we have seen that you can perform great wonders, but this quantity of rain is not enough to ensure that we will not die. It appears to us that a small amount of rain is falling only to enable you to dissolve your oath, but it is not nearly enough to save us.,แธคoni said to God: I did not ask for this, but for rain to fill the cisterns, ditches, and caves. Rain began to fall furiously, until each and every drop was as big as the mouth of a barrel, and the Sages estimated that no drop was less than a log in size. His students said to him: Rabbi, we have seen that you can call on God to perform miracles and we will not die, but now it appears to us that rain is falling only to destroy the world.,แธคoni again said before God: I did not ask for this harmful rain either, but for rain of benevolence, blessing, and generosity. Subsequently, the rains fell in their standard manner, until all of the people sought higher ground and ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that the rains should fall, so too, pray that they should stop. He said to them: This is the tradition that I received, that one does not pray over an excess of good.,แธคoni continued: Nevertheless, bring me a bull. I will sacrifice it as a thanks-offering and pray at the same time. They brought him a bull for a thanks-offering. He placed his two hands on its head and said before God: Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot bear either an excess of good or an excess of punishment. You grew angry with them and withheld rain, and they are unable to bear it. You bestowed upon them too much good, and they were also unable to bear it. May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms that had sprouted in the strong rain.,Shimon ben Shetaแธฅ relayed to แธคoni HaMeโaggel: If you were not แธคoni, I would have decreed ostracism upon you. For were these years like the years of Elijah, when the keys of rain were entrusted in Elijahโs hands, and he swore it would not rain, wouldnโt the name of Heaven have been desecrated by your oath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijahโs must be falsified.,However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and his father does his bidding. And the son says to his father: Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And his father gives him. About you, the verse states: โYour father and mother will be glad and she who bore you will rejoiceโ (Proverbs 23:25).,The Sages taught: What message did the members of the Chamber of the Hewn Stone, the Great Sanhedrin, send to แธคoni HaMeโaggel? About you, the verse states: โYou shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your handsโ (Job 22:28โ30).,They interpreted: โYou shall also decree a matterโ; you, แธคoni, decree from below, and the Holy One, Blessed be He, fulfills your statement from above. โAnd the light shall shine upon your waysโ; a generation that was in darkness, you have illuminated it with your prayer.,โWhen they cast down, you will say: There is lifting upโ; a generation that was cast down, you lifted it up with your prayer. โFor He saves the humble personโ; a generation that was humble in its transgression, you saved it through your prayer. โHe will deliver the one who is not innocentโ; a generation that was not innocent, you have delivered it through your prayer. โAnd he will be delivered through the cleanness of your handsโ; you have delivered an undeserving generation through the clean work of your hands.,ยง The Gemara relates another story about แธคoni HaMeโaggel. Rabbi Yoแธฅa said: All the days of the life of that righteous man, แธคoni, he was distressed over the meaning of this verse: โA song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dreamโ (Psalms 126:1). He said to himself: Is there really a person who can sleep and dream for seventy years? How is it possible to compare the seventy-year exile in Babylonia to a dream?,One day, he was walking along the road when he saw a certain man planting a carob tree. แธคoni said to him: This tree, after how many years will it bear fruit? The man said to him: It will not produce fruit until seventy years have passed. แธคoni said to him: Is it obvious to you that you will live seventy years, that you expect to benefit from this tree? He said to him: That man himself found a world full of carob trees. Just as my ancestors planted for me, I too am planting for my descendants.,แธคoni sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering carobs from that tree. แธคoni said to him: Are you the one who planted this tree? The man said to him: I am his sonโs son. แธคoni said to him: I can learn from this that I have slept for seventy years, and indeed he saw that his donkey had sired several herds during those many years.,แธคoni went home and said to the members of the household: Is the son of แธคoni HaMeโaggel alive? They said to him: His son is no longer with us, but his sonโs son is alive. He said to them: I am แธคoni HaMeโaggel. They did not believe him. He went to the study hall, where he heard the Sages say about one scholar: His halakhot are as enlightening and as clear as in the years of แธคoni HaMeโaggel, for when แธคoni HaMeโaggel would enter the study hall he would resolve for the Sages any difficulty they had. แธคoni said to them: I am he, but they did not believe him and did not pay him proper respect. แธคoni became very upset, prayed for mercy, and died. Rava said: This explains the folk saying that people say: Either friendship or death, as one who has no friends is better off dead.,ยง The Gemara relates another story, this time about แธคoni HaMeโaggelโs descendants, who were also renowned for their righteous deeds. Abba แธคilkiyya was the son of แธคoni HaMeโaggelโs son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain, and the Sages sent a pair of Sages to him so that he would pray for mercy and rain would fall. They went to his house but they did not find him there. They went to the field and found him hoeing the ground. They greeted him,''. None |
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37. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข genealogical anxiety, Iranian context and โข genealogical anxiety, centrality of the body and โข genealogy
Found in books: Lavee (2017) 223, 224; Nikolsky and Ilan (2014) 103, 104
47b. ืื ืจืื ืืืื ืืื ืจืื ืคืืจืขื ืืช ืืืื ืืจืืื ืขืืื ืืืื ืืืงืืงืื ืขืืื,ืงืืื ืืืื ืืืชื ืืื ื ืฉืชืืืจื ืื ืฆืืฆืื ืืืขืืืื ืืช ืืืืื ืืืืจืื ืืืืื ืืืชื ืฉื ืื ื ืชืจืคื ืืืืืืื ืืืชื ืืื ืืฉื ื ืช"ื ืขืืืืื ืขื ืืืื ืืืืืืขืื ืืืชื ืืงืฆืช ืืฆืืช ืงืืืช ืืืงืฆืช ืืฆืืช ืืืืจืืช ืืื ืืขืื ืืจื ืืื ืืืฉืจืื ืืื ืืืจืื,ืืฉื ื ืฉืื ืืืฉืืืืช ืืืชื ืืืื ืขื ืฆืืืจื ืืฉื ื ืช"ื ืขืืืืื ืื ืืืืืฅ ืืืืืืขืื ืืืชื ืืงืฆืช ืืฆืืช ืงืืืช ืืืงืฆืช ืืฆืืช ืืืืจืืช,ืืื ืืจ ืืืื ืขืื ืืฉืืืจืจ ืืืืงืื ืฉื ืื ืืืืืช ืฉื ืืจ ืืขืื ืืฉืืืจืจ ืืืืืื ืืื ืืืจ ืฉืืืฆืฅ ืืืืืื ืืืฆืฅ ืืืจ ืืืขืื ืืฉืืืจืจ ืืื ืื,ืืืจ ืืจ ืืจ ืฉืื ืืืชืืืืจ ืืืืจืื ืื ืื ืจืืืช ืฉืืืช ืืืชืืืืจ ืืืืืืขืื ืืืชื ืืงืฆืช ืืฆืืช ืงืืืช ืืืงืฆืช ืืฆืืช ืืืืจืืช ื"ื ืืื ืคืจืืฉ ื ืคืจืืฉ ืื"ืจ ืืืื ืงืฉืื ืืจืื ืืืฉืจืื ืืกืคืืช ืืืชืื (ืืฉืขืืื ืื, ื) ืื ืืื ืืืจ ืขืืืื ืื ืกืคืื ืขื ืืืช ืืขืงื:,ืืืืืืขืื ืืืชื ืขืื ืืงื ืฉืืื ืืคืื ืืืขืฉืจ ืขื ื: ื"ื ื"ืจ ืืืื ืืจ ืืื ื"ืจ ืืืื ื ืื ื ื ื ืืจื ืขื ืคืืืช ืืฉืื ืคืจืืื ืืื ื ืืชื ืืืฉืืื,(ืืืืืืขืื ืืืชื ืขืื ืฉืืื ืืคืื): ืืืื ืืจืืื ืขืืื ืืืื ืืืงืืงืื ืขืืื: ืืืจ ืจืื ืืืขืืจ ืืื ืงืจืื ืืืชืื (ืจืืช ื, ืื) ืืชืจื ืื ืืชืืืฆืช ืืื ืืืืช ืืชื ืืชืืื ืืืืจ ืืืื,ืืืจื ืื ืืกืืจ ืื ืชืืื ืฉืืช (ืจืืช ื, ืื) ืืืฉืจ ืชืืื ืืื ืืกืืจ ืื ืืืื (ืจืืช ื, ืื) ืืืฉืจ ืชืืื ื ืืืื,ืืคืงืืื ื ืฉืฉ ืืืืช ืื"ื ืืฆืืช (ืจืืช ื, ืื) ืขืื ืขืื ืืกืืจ ืื ืขืืืืช ืืืืืื (ืจืืช ื, ืื) ืืืืืื ืืืื ืืจืืข ืืืชืืช ื ืืกืจื ืื"ื (ืจืืช ื, ืื) ืืืฉืจ ืชืืืชื ืืืืช ื\' ืงืืจืื ื ืืกืจื ืื"ื (ืจืืช ื, ืื) ืืฉื ืืงืืจ,ืืื ืืชืจื ืื ืืชืืืฆืช ืืื ืืื\':,ืงืืื ืืืื ืืืชื ืืื: ื"ื ืฉืืืื ืืฆืื ืื ืืฉืืื ื:,ื ืฉืชืืืจื ืื ืฆืืฆืื ืืืขืืืื ืืืืื ืืื\': ืืืชื ื ืืื ืื ืฆืืฆืื ืืืขืืืื ืืืืื ืืฉืจ ืืืืคื ืืช ืจืื ืืขืืจื ืืืื ื ืืืื ืืชืจืืื ืื"ืจ ืืจืืื ืืจ ืืื ืืืจ ืจื ืืฉืจ ืืืืคื ืจืื ืืืืื ืฉื ืขืืจื:,ื ืชืจืคื ืืืืืืื ืืืชื ืืื: ื ืชืจืคื ืืื ืื ื ืชืจืคื ืื ืืื ืืขืื ืืฉืื ืืืื ืืจืื ืืื:,ืืฉื ื ืช"ื ืขืืืืื ืขื ืืืื: ืืื ื"ืจ ืืืื ื"ืจ ืืืื ื ืืจ ืฆืจืื ืฉืืฉื ืื ื"ืจ ืืืื ื ืืชื ื ืชื ื ืฉืืฉื:,ืืื ืืขืื ืืจื ืืื ืืืฉืจืื ืืื ืืืจืื: ืืืื ืืืืชื ืืื ืืืจ ืืื ืืืงืืฉ ืืช ืืฉืจืื ืืฉืจืื ืืืืจ ืงืจืื ื ืืื ืืงืืืืฉืื ืงืืืืฉืื:,ืืื ืืจ ืืืื ืขืื ืืฉืืืจืจ: ืงืกืืงื ืืขืชื ืืงืื ืขืืื ืขืื ืืฆืืช ืืจืืื ืื ืืื ืืืจืื ืืืืจืื ืืืจ ืืื ืืขืื ืืฉืืืจืจ ืืื ืฆืจืื ืืงืื,ืืืจ ืจื ืฉืฉืช ืื ืงืฉืื ืื ืจ"ืฉ ืื ืืืขืืจ ืื ืจืื ื,ืืชื ืื (ืืืจืื ืื, ืื) ืืืืชื ืืช ืืืื ืืืช ืืื ืืื\' ืื"ื ืฉืื ืงืืื ืขืืื ืืื ืงืืื ืขืืื ืืืืืื ืืืืชืจ ืื ืืื,ืจ"ืฉ ืื ืืืขืืจ ืืืืจ ืืข"ืค ืฉืื ืงืืื ืขืืื ืืืคื ืืืืืืื ืืฉื ืฉืคืืืช ืืืืืจ ืืืืืืื ืืฉื ืฉืืจืืจ ืืืฉืืจืจื 109b. ืืืืจ ืจืื ืืืื ืืชืื ืจืืืคื ืจืืืคื ืืชืื ืืื (ืชืืืื ืื, ืื) ืืงืฉ ืฉืืื ืืจืืคืื ืืืชืื ืืชื (ืืฉืื ืื, ืื) ืจืืืฃ ืฆืืงื ืืืกื ืืืฆื ืืืื ืฆืืงื ืืืืื: ืืืคืจืช ื ืืจืื ืืจืื ื ืชื ืืชื ืื ืจืื ื ืชื ืืืืจ ืื ืืืจ ืืืืื ืื ื ืืื ืืืืงืืืื ืืืืื ืืงืจืื ืขืืื ืงืจืื,ืืืชืจืืง ืืฉืืฉื ืืืจืื ืื ืืืืืื ืื ืืืื ืืืื ืืืืืจืื ืื ืื ืืคืงืืื ืืช ืืืจ ืืชื ืืืืืชืื ืื ืืืืชืื ืืื ืื ืืขืจืืื ืืขืจืื ืฉืืฆืืื,ืื"ืจ ืืฆืืง ืืื ืืืชืื (ืืฉืื ืื, ืื) ืจืข ืืจืืข ืื ืขืจื ืืจ ืจืขื ืืืจ ืจืขื ืชืื ืืืงืืื ืืจืื ืืืขืจืื ืฉืืฆืืื ืืืชืืงืข ืขืฆืื ืืืืจ ืืืื ืืงืืื ืืจืื ืืจ\' ืืืื ืืืืจ ืจ\' ืืืื ืงืฉืื ืืจืื ืืืฉืจืื ืืกืคืืช ืืขืืจ,ืขืจืื ืฉืืฆืืื ืืขืืื ืฉืืืฃ ืืืฅ ืชืืงืข ืขืฆืื ืืืืจ ืืืื ืืชื ืื ืจืื ืืืกื ืืืืจ ืื ืืืืืจ ืืื ืื ืชืืจื ืืื ืื ืชืืจื ืคืฉืืื ืืื ืื ืืืืืจ ืืื ืื ืืื ืชืืจื ืืื ืื ืืื ืชืืจื,ืื ื ืื ืคืฉืืื ืืื ืืืคืืื ืชืืจื ืืื ืื ืืื ืืขืื ืืืจ ืจื ืคืคื ืืืจ ืงืจื (ืืืจืื ื, ื) ืืืืืชื ืืขืฉืืชื ืื ืฉืืฉื ื ืืขืฉืื ืืฉื ื ืืืืืื ืื ืฉืืื ื ืืขืฉืื ืืื ื ืืืืืื,ืืืืืขืืช ืืืื ืืขืืื ืืืืืจืืชื ืืขืืงืจื ืื ืืืืืจ ืืื ืื ืืื ืชืืจื ืืื ืื ืืื ืชืืจื ืื ืฆืจืืื ืืงื ืืืืจ ืืืืจืื ื ืืืืื ืืขืืื ืืื ืืชืืื ืืืช ืืื ืืืจื ืืืืืื ืงื"ื,ืืืืืขืืช ืืืื ืชืืงืข ืขืฆืื ืืืืจ ืืืื ืืืืื ื ืืืชื ืืื ื ืืงืืื ืืืืจ ืืืื ืืืืื ืืืืชื ืืืืืชื ืืืืช ืืื ืจืื ืืื ืืืื ืืฉืืื,ืืืืจ ืจืื ืฉืืืื ืืจ ื ืืื ื ืืืจ ืจืื ืืื ืชื ืืขืืื ืืจืื ืืืื ืขืฆืื ืืืืื ืืจื ืืื ืืช ืื ืืื ืืจืืืืชืื ืืืืื ื ืคืชืืื ืื ืืชืืชืื ืฉื ืืืจ (ืฉืืจ ืืฉืืจืื ื, ื) ืื ื ืืืชื ืฉืืฉืืื ืฉืฉืื ืืืืจืื ืกืืื ืื ืืืืืจื ืืฉืจืื ืืื\' ืืคืื ืืืืืืช ืืคืื ืฉื ืืืื ื ืฉืืืื ืืืืื:,ืจ"ื ืืืืจ ืื ืืืื ื ืืื\': ืืขื ืืื ืื ืจืื ืืืขืืจ ืืจื ืืื ืืขืื ืืจ"ื ืืฉืื ืืงืกืืจ ืงืืืืฉื ืงืื ื ืืืชืื ืชืื ืืื ืืืื ืืืื ืืืื ืืข"ื ืืื ืืขื,ืื ืืืื ืืฉืื ืืงืกืืจ ืืืงืืฉ ืืืืช ืืืื ื ืคืืจื ืืืื ืืืืื ืื ืื ืืขื ืืื ืื ืื ืืขื ืื,ืืืจ ืืื ืืืื ื ืืขืื ืืจ"ื ืืฉืื ืืงืกืืจ ืืืงืืฉ ืืืืช ืืืื ื ืคืืจื ืืืื ืืืืื ืื ืื ืืขื ืืื ืื ืื ืืขื ืื,ืืืจ ืจื ืฉืฉืช ืืืื ื ืื ื ืืื ืืฉืืื ืจื ืืืจ ืืื ืฉืืขืชื ืืชื ืื ืืืงืืฉ ืืช ืืงืื ื ืงืืืืฉืื ืชืืืืื ืืื ืชืืืืื ืืื ืื ืืืื ืืืื ืืืื ืืืข"ื ืืื ืืขื,ืืืจ ืืื ืจืืื ืืจืื ืืจื ื ืืื ืื ืืืืชื ืืงืื ื ืืืชืื ืชืืื ืืงืืืื ืื ืืขื ืืื ืื ืื ืืขื ืื ืืืืจื ืืื ืขืืืฃ ืืื ืื ืืื ื ืขืืืคื ื ืืื ืื,ืืกืืจ ืจื ืื ืืขื ืืื ืื ืื ืืขื ืื ืืื ืืืชืืจ ืงืื ื ืฉืื ืืืื ื ืืืืืืื ืืขืืื ืื ืฉืืช ืจื ืืืจ ืืื ื ืฆืจืืื ืื ืืฉื ื ืืฉืืืื ืืืจ ืฆืจืืื ืื ืืฉื ื''. None | 47b. they are not able to receive either an abundance of good nor an abundance of calamities, since the primary place for reward and punishment is in the World-to-Come. And they do not overwhelm him with threats, and they are not exacting with him about the details of the mitzvot.,If he accepts upon himself all of these ramifications, then they circumcise him immediately. If there still remain on him shreds of flesh from the foreskin that invalidate the circumcision, they circumcise him again a second time to remove them. When he is healed from the circumcision, they immerse him immediately, and two Torah scholars stand over him at the time of his immersion and inform him of some of the lenient mitzvot and some of the stringent mitzvot. Once he has immersed and emerged, he is like a born Jew in every sense.,For the immersion of a woman: Women appointed by the court seat her in the water of the ritual bath up to her neck, and two Torah scholars stand outside the bath house so as not to compromise her modesty, and from there they inform her of some of the lenient mitzvot and some of the stringent mitzvot.,The procedure applies for both a convert and an emancipated slave who, upon immersion at the time of his emancipation, becomes a Jew in every sense. And in the same place that a menstruating woman immerses, i.e., in a ritual bath of forty seโa of water, there a convert and an emancipated slave also immerse. And anything that interposes between oneโs body and the water of the ritual bath with regard to immersion of a ritually impure person, in a manner that would invalidate the immersion, also interposes and invalidates the immersion for a convert, and for an emancipated slave, and for a menstruating woman.,The Gemara analyzes the baraita. The Master said in the baraita: With regard to a potential convert who comes to a court in order to convert, the judges of the court say to him: What did you see that motivated you to come to convert? And they inform him of some of the lenient mitzvot and some of the stringent mitzvot. The Gemara asks: What is the reason to say this to him? It is so that if he is going to withdraw from the conversion process, let him withdraw already at this stage. He should not be convinced to continue, as Rabbi แธคelbo said: Converts are as harmful to the Jewish people as a leprous scab sappaแธฅat on the skin, as it is written: โAnd the convert shall join himself with them, and they shall cleave venispeแธฅu to the house of Jacobโ (Isaiah 14:1). This alludes to the fact that the cleaving of the convert to the Jewish people is like a scab.,The baraita continues: And they inform him of the sin of neglecting the mitzva to allow the poor to take gleanings, forgotten sheaves, and produce in the corner of oneโs field, and about the poor manโs tithe. The Gemara asks: What is the reason to specifically mention these mitzvot? Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅa said: Because a gentile is executed even on account of stealing less than the value of a peruta, since gentiles are particular about even such a small loss, and an item that a gentile steals is not subject to being returned, i.e., he is not obligated to return it to its owner. Since gentiles are unwilling to separate even from items of little value, a potential convert must be made aware that he if converts, he will be required to relinquish some of his property to others.,The baraita continues: And they inform him of the sin of neglecting the mitzva to allow the poor to take gleanings, forgotten sheaves, and produce in the corner of oneโs field. And they do not overwhelm him with threats, and they are not exacting with him about the details of the mitzvot, i.e., the court should not overly dissuade the convert from converting. Rabbi Elazar said: What is the verse from which this ruling is derived? As it is written: โAnd when she saw that she was steadfastly minded to go with her, she left off speaking with herโ (Ruth 1:18). When Naomi set out to return to Eretz Yisrael, Ruth insisted on joining her. The Gemara understands this to mean that Ruth wished to convert. Naomi attempted to dissuade her, but Ruth persisted. The verse states that once Naomi saw Ruthโs resolve to convert, she desisted from her attempts to dissuade her. The Gemara infers from here that the same approach should be taken by a court in all cases of conversion.,The Gemara reconstructs the original dialogue in which Naomi attempted to dissuade Ruth from converting: Naomi said to her: On Shabbat, it is prohibited for us to go beyond the Shabbat limit. Ruth responded: โWhere you go, I shall goโ (Ruth 1:16), and no further. Naomi said to her: It is forbidden for us to be alone together with a man with whom it is forbidden to engage in relations. Ruth responded: โWhere you lodge, I shall lodgeโ (Ruth 1:16), and in the same manner.,Naomi said to her: We are commanded to observe six hundred and thirteen mitzvot. Ruth responded: โYour people are my peopleโ (Ruth 1:16). Naomi said to her: Idolatrous worship is forbidden to us. Ruth responded: โYour God is my Godโ (Ruth 1:16). Naomi said to her: Four types of capital punishment were handed over to a court with which to punish those who transgress the mitzvot. Ruth responded: โWhere you die, I shall dieโ (Ruth 1:17). Naomi said to her: Two burial grounds were handed over to the court, one for those executed for more severe crimes and another for those executed for less severe crimes. Ruth responded: โAnd there I shall be buriedโ (Ruth 1:17).,Immediately following this dialogue, the verse states: โAnd when she saw that she was steadfastly minded she left off speaking with herโ (Ruth 1:18). Once Naomi saw Ruthโs resolve to convert, she desisted from her attempts to dissuade her.,The baraita continues: If he accepts upon himself all of these ramifications, then they circumcise him immediately. The Gemara asks: What is the reason to act immediately? It is that we do not delay the performance of a mitzva.,The baraita continues: If there still remain on him shreds of flesh from the foreskin that invalidate the circumcision, he is circumcised a second time to remove them. The Gemara explains: This is as we learned in a mishna (Shabbat 137a): These are the shreds of flesh that invalidate the circumcision if they are not cut: Any fragments of the flesh that cover the greater part of the corona. If such shreds remain, the child is considered uncircumcised, and he may not partake of teruma. And in explanation of this mishna, Rav Yirmeya bar Abba said that Rav said: This also includes the flesh that covers the greater part of the height of the corona.,The baraita continues: When he is healed from the circumcision, they immerse him immediately. The Gemara infers from the precise formulation of the baraita that when he has healed, then yes, he is immersed, but as long as he has not healed, then no, he is not. What is the reason for this? It is because water agitates a wound.,The baraita continues: And two Torah scholars stand over him at the time of his immersion. The Gemara asks: But didnโt Rabbi แธคiyya say that Rabbi Yoแธฅa said that a convert requires a court of three to be present at his conversion? The Gemara answers: In fact, Rabbi Yoแธฅa said to the tanna reciting the mishna: Do not teach that there are two Torah scholars; rather, teach that there are three.,The baraita continues: Once he has immersed and emerged he is a Jew in every sense. The Gemara asks: With regard to what halakha is this said? It is that if he reverts back to behaving as a gentile, he nevertheless remains Jewish, and so if he betroths a Jewish woman, although he is considered to be an apostate Jew, his betrothal is a valid betrothal.,The baraita continues: This applies both for a convert and for an emancipated slave. The Gemara considers the meaning of this clause: If it enters your mind to interpret the baraita to mean that a convert and an emancipated slave are the same with regard to accepting upon oneself the yoke of mitzvot, then one could raise a contradiction from that which is taught in another baraita: In what case is this statement that there is a need to accept the yoke of mitzvot said? It is with respect to a convert; however, an emancipated slave does not need to accept upon himself the yoke of mitzvot when he immerses for the sake of emancipation. Rather, the immersion alone is sufficient to emancipate him and thereby render him a Jew.,Rav Sheshet said: This is not difficult, as this baraita that states that an emancipated slave is not required to accept the yoke of mitzvot is in accordance with the opinion of Rabbi Shimon ben Elazar, whereas that baraita that implies he is required to do so is in accordance with the opinion of the Rabbis, the first tanna of the following baraita.,As it is taught in a baraita: The Torah permits a Jewish soldier to take a beautiful female prisoner of war out of her captivity in order to marry her. Before he may do so, she must first undergo the process that the Torah describes: โAnd she shall shave her head, and do her nails; and she shall remove the raiment of her captivity from upon her, and she shall remain in your house and bewail her father and her mother a month of daysโ (Deuteronomy 21:12โ13). She may then be immersed for the sake of conversion, even though she does not accept upon herself the yoke of mitzvot. At that point it is permitted to marry her. The baraita asks: Under what circumstance are these matters stated? It is when she did not accept upon herself the yoke of mitzvot; however, if she willingly accepted upon herself the yoke of mitzvot, he may immerse her for the sake of conversion, and he is permitted to marry her immediately without the need for her to undergo the process described in the Torah.,Rabbi Shimon ben Elazar says: Even if she did not accept upon herself the yoke of mitzvot, the need for the process can still be circumvented if he forces her and immerses her for the sake of slavery, and then he again immerses her for the sake of emancipation and thereby emancipates her, rendering her a Jewess. Rabbi Shimon ben Elazar holds that the immersion of a slave for the sake of emancipation is effective even if the slave does not accept upon himself the yoke of mitzvot. 109b. And Rabbi Abbahu said: It is derived by verbal analogy from the terms pursuit and pursuit. It is written here: โSeek peace and pursue itโ (Psalms 34:15) and it is written there: โHe who pursues righteousness and mercy finds life, prosperity, and honorโ (Proverbs 21:21), indicating that pursuing peace is a mitzva, just as pursuing righteousness and mercy is. As for the nullification of vows, this is in accordance with the opinion of Rabbi Natan, as it is taught in a baraita: Rabbi Natan says: With regard to one who vows, it is as if he built a personal altar when it is prohibited to build an altar outside the Temple. And one who fulfills that vow, it is as if he sacrificed an offering on this personal altar, thereby doubling his sin. Therefore, it is preferable that he ask a halakhic authority to dissolve the vow.,And one should distance himself from three things: From refusals, as perhaps she will grow up and regret her decision, and it will turn out that she refused a husband who was suitable for her. From deposits entrusted to him by an inhabitant of the same city, as he will treat the baileeโs home as his home. The owner might enter the baileeโs house and take the deposit without the latterโs knowledge, and subsequently falsely sue him for its return. From serving as a guarantor: This is referring to Sheltziyyon guarantees, in which the lender is entitled to demand payment from the guarantor even before the borrower defaults on the loan.,As Rabbi Yitzแธฅak said: What is the meaning of that which is written: โHe who serves as a guarantor for a stranger shall suffer evil; but he who hates those who shake hands is secureโ (Proverbs 11:15)? This means: Evil after evil will befall those who accept converts, and Sheltziyyon guarantors, and one who confounds himself in matters of halakha. The Gemara clarifies. Evil will befall those who accept converts: This is in accordance with the opinion of Rabbi แธคelbo. As Rabbi แธคelbo says: Converts are difficult for the Jewish people like a leprous sore on the skin.,Evil shall befall Sheltziyyon guarantors because they practice: Pull out, thrust in. That is, they pull out the borrower and thrust the guarantor in his place as the one responsible for the loan. Evil befalls one who confounds himself in matters of halakha, as it is taught in a baraita: Rabbi Yosei says: Anyone who says he has no Torah, has no Torah. The Gemara asks: Is this not obvious? Rather, anyone who says he has nothing other than Torah, has nothing other than Torah.,The Gemara asks: But isnโt this also obvious? One does not receive more reward than he deserves. Rather, it means that he does not even have Torah. What is the reason? Rav Pappa said: The verse states: That you may learn them and perform them, which is an abridged version of the verse โHear, O Israel, the statutes and the ordices that I speak in your ears this day, that you may learn them, and take care to perform themโ (Deuteronomy 5:1). The verse teaches that anyone who is engaged in performing mitzvot is engaged in Torah study, while anyone not engaged in performing mitzvot is not engaged in Torah study; the Torah study of one who wishes only to immerse himself in his studies without fulfilling the mitzvot is not considered to be fulfilling even the mitzva of Torah study.,And if you wish, say: Actually, it is as you initially said: Anyone who says he has nothing other than Torah has nothing other than Torah. Rather, this statement is necessary with regard to one who teaches others and they go and perform the mitzvot. Lest you say that there is reward for him in it, Rabbi Yosei teaches us that since that person engaged in Torah study without the intention of observing the mitzvot himself, he does not receive a reward for the mitzvot that he taught others and which they performed.,And if you wish, say that one who confounds himself in matters of halakha is referring to a judge who had a case come before him, and he learned the tradition about a ruling in a similar case, and he likens one matter to the other in order to reach a conclusion; and he has a teacher nearby but he does not go and ask him. This is inappropriate, as judges must be very careful not to err in judgment.,As Rabbi Shmuel bar Naแธฅmani said that Rabbi Yonatan said: A judge should always view himself as if a sword were placed between his thighs, so that if he leans right or left he will be injured, and as if Gehenna was open beneath him, as it is stated: โBehold, it is the bed of Solomon; sixty mighty men are around it, of the mighty men of Israel. They all handle the sword, and are expert in war; every man has his sword upon his thigh, because of dread in the nightโ (Song of Songs 3:7โ8), i.e., because of the dread of Gehenna, which is similar to the night. Rabbi Shmuel bar Naแธฅmani understands the mighty men of Israel in this verse to refer to the judges who sit in judgment around the bed of Solomon, i.e., in the Temple.,ยง It was taught in the mishna that Rabban Gamliel says: If the minor refuses of her own accord, her refusal is valid. And if not, she should wait until she reaches majority, whereupon her marriage is valid by Torah law, and the widowed adult sister shall be exempt from levirate marriage due to her status as the sister of a wife. Rabbi Elazar raised a dilemma to Rav: What is Rabban Gamlielโs reasoning? Is it because he holds that the betrothal of a minor girl is in suspension and when she reaches majority, the betrothal reaches majority, i.e., is fully realized, with her? Accordingly, the betrothal would then be realized even if he did not engage in intercourse with her after she reached majority.,Or perhaps, is it because he holds that when a yavam betroths the sister of his yevama, causing the yevama to be forbidden to him, the yevama is exempt and is released even though her levirate bond came first? If he engaged in sexual intercourse with his betrothed after she reached majority, then yes, the yevama is exempt as a forbidden relative, because only then does Rabban Gamliel consider the betrothal to be fully realized, but if he did not engage in intercourse with his betrothed, then the yevama is not exempt from levirate marriage.,Rav said to him: This is Rabban Gamlielโs reasoning: Because he holds that in the case of one who betroths the sister of his yevama, the yevama is exempt and is released, then if he engaged in sexual intercourse with the sister after she reached majority then yes, the yevama is exempt from levirate marriage, but if he did not engage in intercourse with the sister after she reached majority, the yevama is not exempt.,Rav Sheshet said: I say that Rav said this halakha when he was dozing and lying down, as it is difficult. As it is taught in a baraita: In the case of one who betroths a minor girl, her betrothal is in suspension. What does it mean that it is in suspension? Is it not that when she reaches majority, the betrothal reaches majority with her and is fully realized even if he did not have intercourse with her after she reached majority?,Ravin, son of Rav Naแธฅman, said to Rav Sheshet: This matter, that the betrothal of a minor girl remains in suspension, should be understood differently. It means that her betrothal is provisional as long as she is still a minor: If he has sexual intercourse with her after she reaches majority, yes, her betrothal is realized; if he does not engage in intercourse with her after she reaches majority, her betrothal is not realized. For she says to herself: He has an advantage over me in that he can divorce me, and I have an advantage over him, as I can refuse him. Since the marriage of a minor depends upon her ongoing consent, as she can refuse him at any time, it remains provisional until it is consummated when she is an adult.,The Gemara asks: But does Rav truly think that only if he has intercourse with her after she becomes an adult, then yes, her betrothal is realized, but if he did not engage in intercourse with her, then no, it is not realized? Wasnโt it stated that with regard to a minor who had not refused her husband and reached majority, and then went and married another, Rav said: She does not require a bill of divorce from the second man, as she is fully married to the first and consequently her second marriage is invalid? And Shmuel said: She does require a bill of divorce from the second man, as it is uncertain whether her second marriage is valid.''. None |
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38. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: โข genealogical connections, in tales of founding of Rome โข lineage and genealogy as identity marker, Rome as mixed lineage
Found in books: Gruen (2011) 247; Gruen (2020) 79
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39. Strabo, Geography, 13.1.53
Tagged with subjects: โข genealogical connections, in tales of founding of Rome โข lineage and genealogy as identity marker, Rome as mixed lineage
Found in books: Gruen (2011) 247; Gruen (2020) 79
| 13.1.53. Demetrius thinks that Scepsis was also the royal residence of Aeneias, since it lies midway between the territory subject to Aeneias and Lyrnessus, to which latter he fled, according to Homer's statement, when he was being pursued by Achilles. At any rate, Achilles says: Dost thou not remember how from the kine, when thou wast all alone, I made thee run down the Idaean mountains with swift feet? And thence thou didst escape to Lyrnessus, but I rushed in pursuit of thee and sacked it. However, the oft-repeated stories of Aeneias are not in agreement with the account which I have just given of the founders of Scepsis. For according to these stories he survived the war because of his enmity to Priam: For always he was wroth against goodly Priam, because, although he was brave amid warriors, Priam would not honor him at all; and his fellow-rulers, the sons of Antenor and Antenor himself, survived because of the hospitality shown Menelaus at Antenor's house. At any rate, Sophocles says that at the capture of Troy a leopard's skin was put before the doors of Antenor as a sign that his house was to be left unpillaged; and Antenor and his children safely escaped to Thrace with the survivors of the Heneti, and from there got across to the Adriatic Henetice, as it is called, whereas Aeneias collected a host of followers and set sail with his father Anchises and his son Ascanius; and some say that he took up his abode near the Macedonian Olympus, others that he founded Capyae near Mantineia in Arcadia, deriving the name he gave the settlement from Capys, and others say that he landed at Aegesta in Sicily with Elymus the Trojan and took possession of Eryx and Lilybaion, and gave the names Scamander and Simoeis to rivers near Aegesta, and that thence he went into the Latin country and made it his abode, in accordance with an oracle which bade him abide where he should eat up his table, and that this took place in the Latin country in the neighborhood of Lavinium, where a large loaf of bread was put down for a table, for want of a better table, and eaten up along with the meats upon it. Homer, however, appears not to be in agreement with either of the two stories, nor yet with the above account of the founders of Scepsis; for he clearly indicates that Aeneias remained in Troy and succeeded to the empire and bequeathed the succession thereto to his sons' sons, the family of the Priamidae having been wiped out: For already the race of Priam was hated, by the son of Cronus; and now verily the mighty Aeneias will rule over the Trojans, and his sons' sons that are hereafter to be born. And in this case one cannot even save from rejection the succession of Scamandrius. And Homer is in far greater disagreement with those who speak of Aeneias as having wandered even as far as Italy and make him die there. Some write,the family of Aeneias will rule over all, and his sons' sons, meaning the Romans."". None |
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