1. Hebrew Bible, Exodus, 15.3, 15.6, 15.8, 15.16-15.17, 24.10, 31.18, 40.34 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arm/Hand • Arm/Hand, Bound/Limitation of • Arm/Hand, Finger • Arm/Hand, Right • Arm/Hand, Withdrawal • God, hand of • God,power/hand of • Gods hand • hand, of God • hand, of a woman
Found in books: Fishbane (2003) 40, 52, 53, 54, 60, 146, 178, 201, 377, 379; Gera (2014) 317, 320, 449; Jonquière (2007) 139; Levison (2009) 56; Lieber (2014) 75
15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃
15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃
15.16. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃' '
31.18. וַיִּתֵּן אֶל־מֹשֶׁה כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ בְּהַר סִינַי שְׁנֵי לֻחֹת הָעֵדֻת לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים׃
40.34. וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃''. None | 15.3. The LORD is a man of war, The LORD is His name.
15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.
15.8. And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.
15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten. 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
31.18. And He gave unto Moses, when He had made an end of speaking with him upon mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God.
40.34. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.''. None |
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2. Hebrew Bible, Genesis, 12.10, 12.17, 12.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arm/Hand • Arm/Hand, Finger • God,power/hand of • hand of God • hand, of a woman
Found in books: Feder (2022) 42; Fishbane (2003) 338; Gera (2014) 320; Levison (2009) 353
12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃
12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃' '. None | 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’''. None |
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3. Hebrew Bible, Leviticus, 1.3-1.5, 3.2, 3.8, 4.4, 16.21, 22.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Laying hands • Priestly Code (P), on laying of hands • hands, impurity of, washing of • laying of hands • laying of hands (semikhah) • laying of hands (semikhah), participation of • of, and laying of hands • owner, laying of hands by
Found in books: Balberg (2014) 200; Balberg (2017) 35, 50, 57; Klawans (2009) 62, 63, 85, 235; Poorthuis and Schwartz (2014) 36
1.3. אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ 1.4. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃
3.2. וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃
3.8. וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃
4.4. וְהֵבִיא אֶת־הַפָּר אֶל־פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי יְהוָה וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ הַפָּר וְשָׁחַט אֶת־הַפָּר לִפְנֵי יְהוָה׃
16.21. וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו יָדָיו עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃
22.17. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃''. None | 1.3. If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD. 1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.
3.2. And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about.
3.8. And he shall lay his hand upon the head of his offering, and kill it before the tent of meeting; and Aaron’s sons shall dash the blood thereof against the altar round about.
4.4. And he shall bring the bullock unto the door of the tent of meeting before the LORD; and he shall lay his hand upon the head of the bullock, and kill the bullock before the LORD.
16.21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.
22.17. And the LORD spoke unto Moses, saying:''. None |
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4. Hebrew Bible, Numbers, 14.21, 27.23 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arm/Hand, Right • hand • laying of hands • laying on of hands
Found in books: Alikin (2009) 261; Fishbane (2003) 84; Gera (2014) 145; Klawans (2009) 85
14.21. וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃
27.23. וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃''. None | 14.21. But in very deed, as I live—and all the earth shall be filled with the glory of the LORD—
27.23. And he laid his hands upon him, and gave him a charge, as the LORD spoke by the hand of Moses.''. None |
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5. Hebrew Bible, Psalms, 44.4, 74.10-74.11, 92.10, 110.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arm/Hand • Arm/Hand, Bound/Limitation of • Arm/Hand, Finger • Arm/Hand, Right • Arm/Hand, Withdrawal • God, hand of • Gods hand • Moses, Hand of • hand • hand, of God
Found in books: Fishbane (2003) 52, 53, 66, 68, 84, 147, 340; Gera (2014) 441; Jonquière (2007) 206; Lieber (2014) 276; Werline et al. (2008) 35
44.4. כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם׃' '74.11. לָמָּה תָשִׁיב יָדְךָ וִימִינֶךָ מִקֶּרֶב חוקך חֵיקְךָ כַלֵּה׃
110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃''. None | 44.4. For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countece, because Thou wast favourable unto them.
74.10. How long, O God, shall the adversary reproach? Shall the enemy blaspheme Thy name for ever? 74.11. Why withdrawest Thou Thy hand, even Thy right hand? Draw it out of Thy bosom and consume them.
92.10. For, lo, Thine enemies, O LORD, For, lo, Thine enemies shall perish: All the workers of iniquity shall be scattered.' "
110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"'. None |
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6. Hebrew Bible, 2 Samuel, 20.21, 24.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Gods hand • Hands • hand of God • hand, of a woman
Found in books: Feder (2022) 42; Gera (2014) 393; Jonquière (2007) 139; Stuckenbruck (2007) 560
20.21. לֹא־כֵן הַדָּבָר כִּי אִישׁ מֵהַר אֶפְרַיִם שֶׁבַע בֶּן־בִּכְרִי שְׁמוֹ נָשָׂא יָדוֹ בַּמֶּלֶךְ בְּדָוִד תְּנוּ־אֹתוֹ לְבַדּוֹ וְאֵלְכָה מֵעַל הָעִיר וַתֹּאמֶר הָאִשָּׁה אֶל־יוֹאָב הִנֵּה רֹאשׁוֹ מֻשְׁלָךְ אֵלֶיךָ בְּעַד הַחוֹמָה׃
24.14. וַיֹּאמֶר דָּוִד אֶל־גָּד צַר־לִי מְאֹד נִפְּלָה־נָּא בְיַד־יְהוָה כִּי־רַבִּים רחמו רַחֲמָיו וּבְיַד־אָדָם אַל־אֶפֹּלָה׃''. None | 20.21. The matter is not so: but a man of mount Efrayim, Sheva the son of Bikhri by name, has lifted up his hand against the king, against David: deliver him only, and I will depart from the city. And the woman said to Yo᾽av, Behold, his head shall be thrown to thee over the wall.
24.14. And David said to Gad, I am in great distress: let us fall now into the hand of the Lord; for his mercies are great: and let me not fall into the hand of man.''. None |
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7. Hebrew Bible, Isaiah, 63.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Arm/Hand • Arm/Hand, Right • Arm/Hand, Withdrawal • God, hand of • Moses, Hand of
Found in books: Fishbane (2003) 48, 56, 65, 68, 69, 216, 261, 262, 264; Lieber (2014) 75
63.12. מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃''. None | 63.12. That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name?''. None |
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8. Hebrew Bible, Judges, 3.9, 5.4-5.5, 5.20-5.21 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Arm/Hand, Right • God,power/hand of • Hands • hand, of God • hand, of a woman
Found in books: Fishbane (2003) 84; Gera (2014) 318, 449; Levison (2009) 162, 177
3.9. וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃
5.4. יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃ 5.5. הָרִים נָזְלוּ מִפְּנֵי יְהוָה זֶה סִינַי מִפְּנֵי יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃' '5.21. נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים נַחַל קִישׁוֹן תִּדְרְכִי נַפְשִׁי עֹז׃''. None | 3.9. And when the children of Yisra᾽el cried to the Lord, the Lord raised up a deliverer to the children of Yisra᾽el, who delivered them, namely, ῾Otni᾽el the son of Qenaz, Kalev’s younger brother.
5.4. Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water. 5.5. The mountains melted from before the Lord, that Sinay before the Lord God of Yisra᾽el.
5.20. They fought from heaven; the stars in their courses fought against Sisera. 5.21. The wadi of Qishon swept them away, that ancient brook, the brook of Qishon. O my soul, march on in strength.''. None |
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9. Homer, Iliad, 3.217, 4.159, 7.408-7.412, 10.328-10.332, 14.271, 15.36-15.38 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Gestures, shaking hands • ethical qualities, craftiness, deceit, deception, disguise, feigning, guile, sleight of hand, trickery (dolus, dolos) • hands • heaven,raising hands/objects to
Found in books: Clay and Vergados (2022) 69; Farrell (2021) 54, 62, 145; Sommerstein and Torrance (2014) 144, 197; Stavrianopoulou (2006) 186, 192
3.217. στάσκεν, ὑπαὶ δὲ ἴδεσκε κατὰ χθονὸς ὄμματα πήξας,
4.159. σπονδαί τʼ ἄκρητοι καὶ δεξιαὶ ᾗς ἐπέπιθμεν.
7.408. ἀμφὶ δὲ νεκροῖσιν κατακαιέμεν οὔ τι μεγαίρω· 7.409. οὐ γάρ τις φειδὼ νεκύων κατατεθνηώτων 7.410. γίγνετʼ ἐπεί κε θάνωσι πυρὸς μειλισσέμεν ὦκα. 7.411. ὅρκια δὲ Ζεὺς ἴστω ἐρίγδουπος πόσις Ἥρης. 7.412. ὣς εἰπὼν τὸ σκῆπτρον ἀνέσχεθε πᾶσι θεοῖσιν,
10.328. ὣς φάθʼ, ὃ δʼ ἐν χερσὶ σκῆπτρον λάβε καί οἱ ὄμοσσεν· 10.329. ἴστω νῦν Ζεὺς αὐτὸς ἐρίγδουπος πόσις Ἥρης 10.330. μὴ μὲν τοῖς ἵπποισιν ἀνὴρ ἐποχήσεται ἄλλος 10.331. Τρώων, ἀλλά σέ φημι διαμπερὲς ἀγλαϊεῖσθαι. 10.332. ὣς φάτο καί ῥʼ ἐπίορκον ἐπώμοσε, τὸν δʼ ὀρόθυνεν·
14.271. ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ,
15.36. ἴστω νῦν τόδε Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε 15.37. καὶ τὸ κατειβόμενον Στυγὸς ὕδωρ, ὅς τε μέγιστος 15.38. ὅρκος δεινότατός τε πέλει μακάρεσσι θεοῖσι,''. None | 3.217. nor of rambling, though verily in years he was the younger. But whenever Odysseus of many wiles arose, he would stand and look down with eyes fixed upon the ground, and his staff he would move neither backwards nor forwards, but would hold it stiff, in semblance like a man of no understanding;
4.159. Dear brother, it was for thy death, meseems, that I swore this oath with sacrifice, setting thee forth alone before the face of the Achaeans to do battle with the Trojans, seeing the Trojans have thus smitten thee, and trodden under foot the oaths of faith. Yet in no wise is an oath of none effect and the blood of lambs and drink-offerings of unmixed wine and the hand-clasps, wherein we put our trust.
7.408. Then to Idaeus spake lord Agamemnon:Idaeus, verily of thyself thou hearest the word of the Achaeans, how they make answer to thee; and mine own pleasure is even as theirs. But as touching the dead I in no wise grudge that ye burn them; for to dead corpses should no man grudge, 7.410. when once they are dead, the speedy consolation of fire. But to our oaths let Zeus be witness, the loud-thundering lord of Hera. So saying, he lifted up his staff before the face of all the gods, and Idaeus went his way back to sacred Ilios. Now they were sitting in assembly, Trojans and Dardanians alike,
10.328. For I will go straight on to the camp, even until I come to the ship of Agamemnon, where, I ween, the chieftains will be holding council, whether to flee or to fight. So spake he, and Hector took the staff in his hands, and sware to him, saying:Now be my witness Zeus himself, the loud-thundering lord of Hera, 10.330. that on those horses no other man of the Trojans shall mount, but it is thou, I declare, that shalt have glory in them continually.
14.271. So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos,
15.36. and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love, 15.38. and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love, ''. None |
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10. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hand, human • hands, human
Found in books: Inwood and Warren (2020) 82; van der EIjk (2005) 227
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11. Anon., 1 Enoch, 27.2 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Gods hand • Hands
Found in books: Jonquière (2007) 206; Stuckenbruck (2007) 208
| 27.2. accursed valley between' Then Uriel, one of the holy angels who was with me, answered and said: 'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here"". None |
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12. Hebrew Bible, Daniel, 7.9 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hands, of the Midwife • hand
Found in books: Stuckenbruck (2007) 623; Werline et al. (2008) 35
7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃''. None | 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.''. None |
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13. Septuagint, Judith, 9.12, 12.8 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Hands, of the Midwife • hand, of God • hand, of a woman • hands, impurity of, washing of
Found in books: Balberg (2014) 200; Gera (2014) 320, 393, 449; Stuckenbruck (2007) 653
| 9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people.''. None |
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14. Mishnah, Yadayim, 4.5-4.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Defi ling of the hands • document burial and preservation, and impurity of hands
Found in books: Goodman (2006) 75, 76; Taylor (2012) 294
4.5. תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: 4.6. אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם:''. None | 4.5. The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or Hebrew which was written with Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink. 4.6. The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.''. None |
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15. New Testament, 1 Corinthians, 2.10-2.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God,power/hand of • hand
Found in books: Levison (2009) 238, 280; Werline et al. (2008) 210
2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.11. τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. 2.12. ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.13. ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες.''. None | 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit." '2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things."'. None |
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16. New Testament, Acts, 8.14-8.17, 9.17 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • God,power/hand of • Laying on of hands • hand • laying on of hands
Found in books: Alikin (2009) 262; Hellholm et al. (2010) 1023; Levison (2009) 238, 279; Werline et al. (2008) 184
8.14. Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15. οἵτινες καταβάντες 9.17. Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπʼ αὐτὸν τὰς χεῖρας εἶπεν Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.''. None | 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit.
9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit."''. None |
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17. New Testament, John, 3.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Laying on of hands • The laying on of hands • hands of God
Found in books: Hellholm et al. (2010) 1470; Osborne (2001) 188
3.5. ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.''. None | 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God! ''. None |
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18. New Testament, Luke, 10.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God,power/hand of • Hands, of the Midwife
Found in books: Levison (2009) 231; Stuckenbruck (2007) 653
10.21. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.''. None | 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight."''. None |
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19. Anon., Acts of Thomas, 27 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hammath Tiberius (synagogue), hands, laying of • Laying on of hands • The laying on of hands • laying of hands
Found in books: Berglund Crostini and Kelhoffer (2022) 65, 219; Hellholm et al. (2010) 1470
| 27. And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour.''. None |
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20. Irenaeus, Refutation of All Heresies, 4.20.1, 5.18.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hands, of God (Son and Spirit) • hands of God
Found in books: McDonough (2009) 241; Osborne (2001) 91, 93, 187
| 4.20.1. As regards His greatness, therefore, it is not possible to know God, for it is impossible that the Father can be measured; but as regards His love (for this it is which leads us to God by His Word), when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, and selected, and adorned, and contains all things; and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, "And God formed man, taking clay of the earth, and breathed into his face the breath of life." It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these beings, in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, "Let Us make man after Our image and likeness;" He taking from Himself the substance of the creatures formed, and the pattern of things made, and the type of all the adornments in the world.
5.18.3. For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. "And His own peculiar people did not receive Him," as Moses declared this very thing among the people: "And thy life shall be hanging before thine eyes, and thou wilt not believe thy life." Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God." For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, "Our God shall openly come, and will not keep silence." Then he shows also the judgment which is brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people."''. None |
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21. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hand, • Hand, human
Found in books: Del Lucchese (2019) 303; Inwood and Warren (2020) 82
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22. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Catechumenate, Imposition of hands • Laying on of hands • washing of hands
Found in books: Blidstein (2017) 116; Hellholm et al. (2010) 960; Pignot (2020) 13, 136
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23. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • laying of hands • laying of hands (semikhah), in individual offerings • laying of hands (semikhah), participation of • laying of hands (semikhah), person who performs
Found in books: Balberg (2017) 54; Klawans (2009) 234
20b. והביא כל צאן קדר שבירושלים והעמידן בעזרה ואמר כל מי שרוצה לסמוך יבא ויסמוך ואותו היום גברה ידן של בית הלל וקבעו הלכה כמותן ולא היה שם אדם שערער בדבר כלום:,שוב מעשה בתלמיד אחד מתלמידי ב"ה שהביא עולתו לעזרה לסמוך עליה מצאו תלמיד אחד מתלמידי ב"ש אמר לו מה זו סמיכה אמר לו מה זו שתיקה שתקו בנזיפה והלך לו,אמר אביי הלכך האי צורבא מרבנן דאמר ליה חבריה מלתא לא להדר ליה מלתא טפי ממאי דאמר ליה חבריה דאיהו אמר ליה מה זו סמיכה וקא מהדר ליה מה זו שתיקה:,תניא אמרו להם בית הלל לבית שמאי ומה במקום שאסור להדיוט מותר לגבוה מקום שמותר להדיוט אינו דין שמותר לגבוה אמרו להם בית שמאי נדרים ונדבות יוכיחו שמותר להדיוט ואסור לגבוה,אמרו להם בית הלל מה לנדרים ונדבות שאין קבוע להם זמן תאמר בעולת ראייה שקבוע לה \' זמן אמרו להם בית שמאי אף זו אין קבוע לה זמן דתנן מי שלא חג ביום טוב ראשון של חג חוגג והולך כל הרגל כולו ויום טוב האחרון של חג,אמרו להם בית הלל אף זו קבוע לה זמן דתנן עבר הרגל ולא חג אינו חייב באחריותו,אמרו להם בית שמאי והלא כבר נאמר לכם ולא לגבוה אמרו להם בית הלל והלא כבר נאמר לה\' כל דלה\' אם כן מה תלמוד לומר לכם לכם ולא לכותים לכם ולא לכלבים:,אבא שאול אומרה בלשון אחרת ומה במקום שכירתך סתומה כירת רבך פתוחה במקום שכירתך פתוחה אינו דין שכירת רבך פתוחה וכן בדין שלא יהא שולחנך מלא ושולחן רבך ריקן,במאי קא מפלגי מר סבר נדרים ונדבות קרבין ביום טוב ומר סבר אין קרבין ביום טוב,אמר רב הונא לדברי האומר נדרים ונדבות אין קרבין ביום טוב לא תימא מדאורייתא מחזא חזו ורבנן הוא דגזרי בהו גזירה שמא ישהה,אלא אפילו מדאורייתא נמי לא חזו דהא שתי הלחם דחובת היום נינהו וליכא למגזר שמא ישהה ואינו דוחה לא את השבת ולא את יו"ט:,איבעיא להו לדברי האומר נדרים ונדבות אין קרבין בי"ט עבר ושחט מאי רבא אמר זורק את הדם על מנת להתיר בשר באכילה רבה בר רב הונא אמר זורק את הדם על מנת להקטיר אימורין לערב,מאי בינייהו איכא בינייהו נטמא בשר או שאבד לרבא לא זריק לרבה בר רב הונא זריק,מיתיבי כבשי עצרת ששחטן שלא לשמן או ששחטן בין לפני זמנן בין לאחר זמנן הדם יזרק והבשר יאכל ואם היתה שבת לא יזרוק ואם זרק''. None | 20b. and brought all the high-quality sheep of Kedar that were in Jerusalem, and he stood them in the Temple courtyard and said: Anyone who wishes to place his hands on the head of an animal should come and place his hands there. And on that day Beit Hillel gained the upper hand over Beit Shammai, and they established the halakha in this case in accordance with their opinion, and there was no one there who disputed the matter in any way.,And some time later there was another incident involving a certain disciple from among the disciples of Beit Hillel who brought his burnt-offering to the Temple courtyard in order to place his hands on the animal’s head on a Festival. A certain disciple from among the disciples of Beit Shammai found him and said to him: What is this placing of hands? Why do you place your hands on the animal’s head and thereby violate the statement of Beit Shammai? He said to him: What is this silence? Why do you not stay silent, as the halakha was not established in accordance with their opinion? He silenced him with a rebuke, and he, Beit Shammai’s disciple, departed quietly.,Abaye said: Therefore, it is clear from here that a Torah scholar whose colleague says something reprimanding or insulting to him should not answer back with something more than his colleague had said to him, to avoid adding fuel to the fire, as in the above story the one said to the other: What is this placing of hands? and the latter responded to the former using the same language: What is this silence?,§ With regard to the dispute concerning the sacrifice of burnt-offerings of appearance on a Festival, it is taught in a baraita: Beit Hillel said to Beit Shammai: Just as in a place where it is prohibited to slaughter for the sake of a common person hedyot, e.g., on Shabbat, it is permitted to slaughter offerings in the Temple for the Most High, such as the daily and additional offerings, then so too, with regard to a place where it is permitted to slaughter for the sake of a common person, e.g., on a Festival, is it not right that it should be permitted for the sake of the Most High? This argument should include burnt-offerings of appearance as well. Beit Shammai said to them: This is no proof. Vow-offerings and gift-offerings prove that this reasoning is not valid, as it is permitted to slaughter an animal on a Festival for a common person to eat, but it is prohibited to slaughter vow-offerings and gift-offerings on a Festival for the sake of the Most High.,Beit Hillel said to them: If vow-offerings and gift-offerings may not be slaughtered on a Festival, that is because they do not have a fixed time and there is no obligation to sacrifice them on a Festival in particular, but can you say the same with regard to a burnt-offering of appearance, which has a fixed time, the Festival itself? Beit Shammai said to them: It too has no fixed time, as we learned in a mishna: One who did not bring his Festival offering on the first Festival day of Sukkot may bring it throughout the entire Festival, including the last Festival day of Sukkot, on the Eighth Day of Assembly, as that day is regarded as part of Sukkot for this purpose. This shows that a burnt-offering of appearance need not be brought at a fixed time on the Festival either.,Beit Hillel said to them: Although a burnt-offering of appearance need not be sacrificed on a particular day of the Festival, nevertheless it too has a fixed time, albeit a lengthier one. As we learned in a mishna: If the entire Festival passed and he did not bring his Festival-offering, he is not accountable for it. That is to say, he is not required to bring another offering, as the mitzva has already passed. This indicates that the offering is limited specifically to the Festival days, unlike vow-offerings and gift-offerings, which may be brought at any time.,Beit Shammai said to Beit Hillel in support of their own position: But wasn’t it already stated in the verse: “Only that which every soul must eat, that alone may be done for you” (Exodus 12:16), which indicates that for you may food be prepared, but not for the Most High? Beit Hillel said to them: But wasn’t it already stated in the verse: “You shall observe it as a Festival to the Lord” (Leviticus 23:41), which teaches: Anything sacrificed to the Lord may be sacrificed? If so, what is the meaning when the verse states “for you”? It means for you, but not for gentiles; for you, but not for dogs.,Abba Shaul stated the same disagreement in a different formulation, that Beit Hillel said to Beit Shammai as follows: Just as in a place where your stove is closed, i.e., on Shabbat, when a person may not cook for himself, your Master’s stove is open, as it is permitted to light a fire on the altar and sacrifice offerings upon it, so too, in a place where your stove is open, i.e., on a Festival, when one may cook food that he will eat, is it not right that your Master’s stove should be open? And it likewise stands to reason that your table should not be full while your Master’s table, the altar, remains empty.,The Gemara asks: With regard to what do the tanna of the first baraita and Abba Shaul disagree in their different versions of Beit Hillel’s statement? The Gemara explains: One Sage, Abba Shaul, holds that according to Beit Hillel, even vow-offerings and gift-offerings may be sacrificed on a Festival, and therefore Beit Shammai could not cite as proof the fact that they may not be sacrificed, as they claim in the first baraita. And one Sage, the tanna of the first baraita, holds that according to Beit Hillel, vow-offerings and gift-offerings may not be sacrificed on a Festival, and therefore Beit Shammai could adduce this halakha in support of their opinion.,Rav Huna said: According to the statement of the one who says that vow-offerings and gift-offerings may not be sacrificed on a Festival, you should not say that by Torah law they are in fact fit to be sacrificed, and that it was the Sages who issued a decree about them that they should not be sacrificed on a Festival as a preventive measure, lest one delay sacrificing them until the Festival, when it is more convenient for him to bring them to the Temple, and thereby transgress the prohibition against delaying the fulfillment of one’s pledge.,This is not the reason; rather, according to this opinion, they are not fit to be sacrificed on a Festival even by Torah law. As the two loaves brought on the festival of Shavuot are an obligation of that day, and there is no reason to issue a decree about them lest one come to delay their offering, since they may be brought only on that Festival, and yet their baking and preparation override neither Shabbat nor the Festival. According to this view, anything that need not be performed on the Festival itself may not be done on the Festival.,§ A dilemma was raised before the Sages: According to the statement of the one who says that vow-offerings and gift-offerings may not be sacrificed on a Festival, if one transgressed and slaughtered those vow-offerings and gift-offerings on a Festival, what is the halakha? Rava said: He sprinkles the blood of these offerings on the altar in order to allow the meat to be eaten on the Festival. Rabba bar Rav Huna, however, said: He sprinkles the blood in order to burn the sacrificial parts of the animal, including the fats and other portions that are brought upon the altar, in the evening.,The Gemara asks: What is the practical difference between the opinion of Rava and that of Rabba bar Rav Huna, since both agree that the blood is sprinkled? The Gemara answers: There is a practical difference between them in a case where the meat became ritually impure or was lost. According to Rava, who holds that the blood is sprinkled in order to permit the meat to be eaten, by rabbinic decree one may not sprinkle the blood, as this sprinkling is not required for the Festival. On the other hand, according to Rabba bar Rav Huna, who holds that the blood is sprinkled in order to burn the sacrificial parts upon the altar in the evening, he does sprinkle the blood, even though it does not enable him to eat the meat.,The Gemara raises an objection to the opinion of Rabba bar Rav Huna from the following baraita: With regard to the lambs of Shavuot, i.e., the two lambs sacrificed as peace-offerings that accompany the two loaves of bread brought on that Festival, if one slaughtered them not for their own purpose, i.e., at the time of slaughter his intent was to slaughter them as a different offering, or if he slaughtered them not at their proper time, whether before their time or after their time, the offerings themselves are valid, although the community has not fulfilled its obligation. What is to be done with them? The blood should be sprinkled and the meat should be eaten. And if the day he slaughtered the lambs was Shabbat, on which cooking or roasting the meat is prohibited, then since the sprinkling of the blood serves no purpose, neither with regard to their mitzva nor for any other matter, he may not sprinkle the blood. And if nevertheless he sprinkled the blood,''. None |
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24. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Laying on of hands • imposition of hands
Found in books: Berglund Crostini and Kelhoffer (2022) 89; Hellholm et al. (2010) 1023
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25. Vergil, Aeneis, 2.402-2.406
Tagged with subjects: • body of the prophet, hands • ethical qualities, craftiness, deceit, deception, disguise, feigning, guile, sleight of hand, trickery (dolus, dolos)
Found in books: Farrell (2021) 204; Pillinger (2019) 152, 187
2.402. Heu nihil invitis fas quemquam fidere divis! 2.403. Ecce trahebatur passis Priameïa virgo 2.404. crinibus a templo Cassandra adytisque Minervae, 2.405. ad caelum tendens ardentia lumina frustra,—' '. None | 2.402. of that wide realm, which, after wandering far, 2.403. thou shalt achieve, at last, beyond the sea.” 2.404. He spoke: and from our holy hearth brought forth 2.405. the solemn fillet, the ancestral shrines, ' '. None |
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