The Ancient Mediterranean Religions Index Database

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42 results for "hellenistic"

1. Septuagint, 2 Esdras, 13.44-13.46 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •apocrypha and pseudepigrapha of hebrew bible, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, apocrypha and pseudepigrapha •hellenistic jewish writings, pentateuch, importance of •hellenistic jewish writings, canonical bible for •pentateuch (torah), in hellenistic jewish writings •canon of hebrew bible/old testament, for hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 302

2. Septuagint, 1 Esdras, 4.28-4.33 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •humor, in hellenistic jewish writings Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 107

3. Hebrew Bible, Leviticus, 19.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 310, 315

19.34. כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃

19.34. The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. 18. Thou shalt not lie with mankind, as with womankind; it is abomination.,Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God.,Thou shalt not uncover the nakedness of thy fathers brother, thou shalt not approach to his wife: she is thine aunt.,Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman.,for all these abominations have the men of the land done, that were before you, and the land is defiled—,And the LORD spoke unto Moses, saying:,Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness.,And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.,Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you.,And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.,Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God.,And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants.,And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD.,And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.,Speak unto the children of Israel, and say unto them: I am the LORD your God.,Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.,The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.,None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.,Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness.,The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.,After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes.,that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you.,The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.,The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. .,Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.,Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—,And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.,The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness.,For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people.,Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman.

4. Hebrew Bible, Proverbs, 1.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, letter of aristeas •hellenistic jewish writings, figurative/allegorical exegesis in •hellenistic jewish writings, forms and methods of exegesis in •jews and judaism, hellenistic jewish writings •figurative/allegorical exegesis, hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 298

1.6. לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידֹתָם׃

1.6. To understand a proverb, and a figure; The words of the wise, and their dark sayings.

5. Hebrew Bible, Hosea, 12.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, demetrius •hellenistic jewish writings, eupolemus •hellenistic jewish writings, forms and methods of exegesis in •hellenistic jewish writings, literal interpretation in •hellenistic jewish writings, prophetic exegesis in •hellenistic jewish writings, ‘rewritten scriptures’ •literal interpretation, in hellenistic jewish writings •prophetic exegesis in hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 299, 305

12.5. וָיָּשַׂר אֶל־מַלְאָךְ וַיֻּכָל בָּכָה וַיִּתְחַנֶּן־לוֹ בֵּית־אֵל יִמְצָאֶנּוּ וְשָׁם יְדַבֵּר עִמָּנוּ׃

12.5. So he strove with an angel, and prevailed; He wept, and made supplication unto him; At Beth-el he would find him, And there he would speak with us;

6. Hebrew Bible, Genesis, 1, 2, 2.8, 3, 4, 4.4, 5, 6, 6.2, 7, 8, 9, 10, 11, 14.18, 14.19, 14.20, 22.23, 22.24, 29.28-30.24, 31.41, 32.25, 35.25, 41.45, 41.46, 43.34, 45.9, 45.10, 45.11, 45.22, 46.34, 49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 304

31.41. זֶה־לִּי עֶשְׂרִים שָׁנָה בְּבֵיתֶךָ עֲבַדְתִּיךָ אַרְבַּע־עֶשְׂרֵה שָׁנָה בִּשְׁתֵּי בְנֹתֶיךָ וְשֵׁשׁ שָׁנִים בְּצֹאנֶךָ וַתַּחֲלֵף אֶת־מַשְׂכֻּרְתִּי עֲשֶׂרֶת מֹנִים׃

31.41. These twenty years have I been in thy house: I served thee fourteen years for thy two daughters, and six years for thy flock; and thou hast changed my wages ten times.

7. Hebrew Bible, Exodus, 2.17-2.18, 7.1, 13.9, 15.17, 17.13, 19.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 300, 305, 307, 310

2.17. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃ 2.18. וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם׃ 7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃ 7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃ 13.9. וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 17.13. וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָרֶב׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃

2.17. And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock. 2.18. And when they came to Reuel their father, he said: ‘How is it that ye are come so soon to-day?’ 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet. 13.9. And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt. 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. 17.13. And Joshua discomfited Amalek and his people with the edge of the sword. 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’

8. Hebrew Bible, Deuteronomy, 4.19, 6.20-6.25, 17.14-17.20, 18.15-18.22, 25.11-25.12, 28.43, 30.3-30.5, 32.32-32.33, 33.9, 34.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 296, 298, 300, 308, 310, 312, 315

4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 6.21. וְאָמַרְתָּ לְבִנְךָ עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם וַיּוֹצִיאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 6.22. וַיִּתֵּן יְהוָה אוֹתֹת וּמֹפְתִים גְּדֹלִים וְרָעִים בְּמִצְרַיִם בְּפַרְעֹה וּבְכָל־בֵּיתוֹ לְעֵינֵינוּ׃ 6.23. וְאוֹתָנוּ הוֹצִיא מִשָּׁם לְמַעַן הָבִיא אֹתָנוּ לָתֶת לָנוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵינוּ׃ 6.24. וַיְצַוֵּנוּ יְהוָה לַעֲשׂוֹת אֶת־כָּל־הַחֻקִּים הָאֵלֶּה לְיִרְאָה אֶת־יְהוָה אֱלֹהֵינוּ לְטוֹב לָנוּ כָּל־הַיָּמִים לְחַיֹּתֵנוּ כְּהַיּוֹם הַזֶּה׃ 6.25. וּצְדָקָה תִּהְיֶה־לָּנוּ כִּי־נִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־הַמִּצְוָה הַזֹּאת לִפְנֵי יְהוָה אֱלֹהֵינוּ כַּאֲשֶׁר צִוָּנוּ׃ 17.14. כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 25.11. כִּי־יִנָּצוּ אֲנָשִׁים יַחְדָּו אִישׁ וְאָחִיו וְקָרְבָה אֵשֶׁת הָאֶחָד לְהַצִּיל אֶת־אִישָׁהּ מִיַּד מַכֵּהוּ וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו׃ 25.12. וְקַצֹּתָה אֶת־כַּפָּהּ לֹא תָחוֹס עֵינֶךָ׃ 28.43. הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ 30.4. אִם־יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ יְהוָה אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ׃ 30.5. וֶהֱבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ׃ 32.32. כִּי־מִגֶּפֶן סְדֹם גַּפְנָם וּמִשַּׁדְמֹת עֲמֹרָה עֲנָבֵמוֹ עִנְּבֵי־רוֹשׁ אַשְׁכְּלֹת מְרֹרֹת לָמוֹ׃ 32.33. חֲמַת תַּנִּינִם יֵינָם וְרֹאשׁ פְּתָנִים אַכְזָר׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃

4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven. 6.20. When thy son asketh thee in time to come, saying: ‘What mean the testimonies, and the statutes, and the ordices, which the LORD our God hath commanded you? 6.21. then thou shalt say unto thy son: ‘We were Pharaoh’s bondmen in Egypt; and the LORD brought us out of Egypt with a mighty hand. 6.22. And the LORD showed signs and wonders, great and sore, upon Egypt, upon Pharaoh, and upon all his house, before our eyes. 6.23. And He brought us out from thence, that He might bring us in, to give us the land which He swore unto our fathers. 6.24. And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that He might preserve us alive, as it is at this day. 6.25. And it shall be righteousness unto us, if we observe to do all this commandment before the LORD our God, as He hath commanded us.’ 17.14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’; 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites. 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them; 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel. 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’ 18.17. And the LORD said unto me: ‘They have well said that which they have spoken. 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him. 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’ 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’ 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him. 25.11. When men strive together one with another, and the wife of the one draweth near to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets; 25.12. then thou shalt cut off her hand, thine eye shall have no pity. 28.43. The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower. 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee. 30.4. If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee. 30.5. And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. . 32.32. For their vine is of the vine of Sodom, And of the fields of Gomorrah; Their grapes are grapes of gall, Their clusters are bitter; 32.33. Their wine is the venom of serpents, And the cruel poison of asps. 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet. 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;

9. Hebrew Bible, Psalms, 76.2, 118.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 300, 317

76.2. נוֹדָע בִּיהוּדָה אֱלֹהִים בְּיִשְׂרָאֵל גָּדוֹל שְׁמוֹ׃ 118.11. סַבּוּנִי גַם־סְבָבוּנִי בְּשֵׁם יְהוָה כִּי אֲמִילַם׃

76.2. In Judah is God known; His name is great in Israel. 118.11. They compass me about, yea, they compass me about; Verily, in the name of the LORD I will cut them off.

10. Hebrew Bible, Numbers, 12.8, 23.7, 24.4, 24.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, letter of aristeas •hellenistic jewish writings, figurative/allegorical exegesis in •hellenistic jewish writings, forms and methods of exegesis in •hellenistic jewish writings, prophetic exegesis in •jews and judaism, hellenistic jewish writings •figurative/allegorical exegesis, hellenistic jewish writings •prophetic exegesis in hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 298, 300, 314

12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 23.7. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר מִן־אֲרָם יַנְחֵנִי בָלָק מֶלֶךְ־מוֹאָב מֵהַרְרֵי־קֶדֶם לְכָה אָרָה־לִּי יַעֲקֹב וּלְכָה זֹעֲמָה יִשְׂרָאֵל׃ 24.4. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 24.7. יִזַּל־מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ׃

12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’ 23.7. And he took up his parable, and said: From Aram Balak bringeth me, The king of Moab from the mountains of the East: ‘Come, curse me Jacob, And come, execrate Israel.’ 24.4. The saying of him who heareth the words of God, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes: 24.7. Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted.

11. Hebrew Bible, Isaiah, 11.11-11.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, forms and methods of exegesis in •hellenistic jewish writings, prophetic exegesis in •prophetic exegesis in hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 300

11.11. וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.12. וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 11.13. וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא־יְקַנֵּא אֶת־יְהוּדָה וִיהוּדָה לֹא־יָצֹר אֶת־אֶפְרָיִם׃ 11.14. וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה יַחְדָּו יָבֹזּוּ אֶת־בְּנֵי־קֶדֶם אֱדוֹם וּמוֹאָב מִשְׁלוֹח יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם׃ 11.15. וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃ 11.16. וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם׃

11.11. And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea. 11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth. 11.13. The envy also of Ephraim shall depart, And they that harass Judah shall be cut off; Ephraim shall not envy Judah, And Judah shall not vex Ephraim. 11.14. And they shall fly down upon the shoulder of the Philistines on the west; Together shall they spoil the children of the east; They shall put forth their hand upon Edom and Moab; And the children of Ammon shall obey them. 11.15. And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod. 11.16. And there shall be a highway for the remt of His people, That shall remain from Assyria, Like as there was for Israel In the day that he came up out of the land of Egypt.

12. Hebrew Bible, Jeremiah, 44.30 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, eupolemus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 308

13. Hebrew Bible, 1 Kings, 3.1, 7.8, 9.16-9.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 308, 310

3.1. וַיִּיטַב הַדָּבָר בְּעֵינֵי אֲדֹנָי כִּי שָׁאַל שְׁלֹמֹה אֶת־הַדָּבָר הַזֶּה׃ 3.1. וַיִּתְחַתֵּן שְׁלֹמֹה אֶת־פַּרְעֹה מֶלֶךְ מִצְרָיִם וַיִּקַּח אֶת־בַּת־פַּרְעֹה וַיְבִיאֶהָ אֶל־עִיר דָּוִד עַד כַּלֹּתוֹ לִבְנוֹת אֶת־בֵּיתוֹ וְאֶת־בֵּית יְהוָה וְאֶת־חוֹמַת יְרוּשָׁלִַם סָבִיב׃ 9.16. פַּרְעֹה מֶלֶךְ־מִצְרַיִם עָלָה וַיִּלְכֹּד אֶת־גֶּזֶר וַיִּשְׂרְפָהּ בָּאֵשׁ וְאֶת־הַכְּנַעֲנִי הַיֹּשֵׁב בָּעִיר הָרָג וַיִּתְּנָהּ שִׁלֻּחִים לְבִתּוֹ אֵשֶׁת שְׁלֹמֹה׃

3.1. And Solomon became allied to Pharaoh king of Egypt by marriage, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about. 9.16. Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a portion unto his daughter, Solomon’s wife. 3. Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?’,And this woman’s child died in the night; because she overlay it.,Only the people sacrificed in the high places, because there was no house built for the name of the LORD until those days.,And the speech pleased the LORD, that Solomon had asked this thing.,And Solomon awoke, and, behold, it was a dream; and he came to Jerusalem, and stood before the ark of the covet of the LORD, and offered up burnt-offerings, and offered peace-offerings, and made a feast to all his servants.,And the one woman said: ‘Oh, my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.,Then came there two women, that were harlots, unto the king, and stood before him.,Then spoke the woman whose the living child was unto the king, for her heart yearned upon her son, and she said: ‘Oh, my lord, give her the living child, and in no wise slay it.’ But the other said: ‘It shall be neither mine nor thine; divide it.’,And all Israel heard of the judgment which the king had judged; and they feared the king; for they saw that the wisdom of God was in him, to do justice.,And Solomon became allied to Pharaoh king of Egypt by marriage, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.,And Solomon said: ‘Thou hast shown unto Thy servant David my father great kindness, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day.,behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee.,Then said the king: ‘The one saith: This is my son that liveth, and thy son is the dead; and the other saith: Nay; but thy son is the dead, and my son is the living.’,And the king said: ‘Fetch me a sword.’ And they brought a sword before the king.,And Thy servant is in the midst of Thy people which Thou hast chosen, a great people, that cannot be numbered nor counted for multitude.,And God said unto him: ‘Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern justice;,In Gibeon the LORD appeared to Solomon in a dream by night; and God said: ‘Ask what I shall give thee.’,And the other woman said: ‘Nay; but the living is my son, and the dead is thy son.’ And this said: ‘No; but the dead is thy son, and the living is my son.’ Thus they spoke before the king.,And if thou wilt walk in My ways, to keep My statutes and My commandments, as thy father David did walk, then I will lengthen thy days.’,And the king said: ‘Divide the living child in two, and give half to the one, and half to the other.’,And the king went to Gibeon to sacrifice there; for that was the great high place; a thousand burnt-offerings did Solomon offer upon that altar.,And she arose at midnight, and took my son from beside me, while thy handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.,And now, O LORD my God, Thou hast made Thy servant king instead of David my father; and I am but a little child; I know not how to go out or come in.,And when I rose in the morning to give my child suck, behold, it was dead; but when I had looked well at it in the morning, behold, it was not my son, whom I did bear.’,And Solomon loved the LORD, walking in the statutes of David his father; only he sacrificed and offered in the high places. .,And I have also given thee that which thou hast not asked, both riches and honour—so that there hath not been any among the kings like unto thee—all thy days.,And it came to pass the third day after I was delivered, that this woman was delivered also; and we were together; there was no stranger with us in the house, save we two in the house.,Then the king answered and said: ‘Give her the living child, and in no wise slay it: she is the mother thereof.’"

14. Hebrew Bible, 2 Samuel, 12.1-12.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, letter of aristeas •hellenistic jewish writings, figurative/allegorical exegesis in •hellenistic jewish writings, forms and methods of exegesis in •jews and judaism, hellenistic jewish writings •figurative/allegorical exegesis, hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 298

12.1. וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃ 12.1. וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃ 12.2. לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃ 12.2. וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו [שִׂמְלֹתָיו] וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃ 12.3. וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃ 12.3. וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃ 12.4. וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃ 12.5. וַיִּחַר־אַף דָּוִד בָּאִישׁ מְאֹד וַיֹּאמֶר אֶל־נָתָן חַי־יְהוָה כִּי בֶן־מָוֶת הָאִישׁ הָעֹשֶׂה זֹאת׃ 12.6. וְאֶת־הַכִּבְשָׂה יְשַׁלֵּם אַרְבַּעְתָּיִם עֵקֶב אֲשֶׁר עָשָׂה אֶת־הַדָּבָר הַזֶּה וְעַל אֲשֶׁר לֹא־חָמָל׃ 12.7. וַיֹּאמֶר נָתָן אֶל־דָּוִד אַתָּה הָאִישׁ כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי מְשַׁחְתִּיךָ לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאָנֹכִי הִצַּלְתִּיךָ מִיַּד שָׁאוּל׃

12.1. And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor. 12.2. The rich man had very many flocks and herds: 12.3. but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him. 12.4. And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him. 12.5. And David’s anger burned greatly against the man; and he said to Natan, As the Lord lives, the man that has done this is worthy to die: 12.6. and he shall restore the lamb fourfold, because he did this thing, and because he had no pity. 12.7. And Natan said to David, Thou art the man. Thus says the Lord God of Yisra᾽el, I anointed thee king over Yisra᾽el, and I delivered thee out of the hand of Sha᾽ul;

15. Hebrew Bible, Ezekiel, 16.3-16.34 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, letter of aristeas •hellenistic jewish writings, figurative/allegorical exegesis in •hellenistic jewish writings, forms and methods of exegesis in •jews and judaism, hellenistic jewish writings •figurative/allegorical exegesis, hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 298

16.3. מָה אֲמֻלָה לִבָּתֵךְ נְאֻם אֲדֹנָי יְהוִה בַּעֲשׂוֹתֵךְ אֶת־כָּל־אֵלֶּה מַעֲשֵׂה אִשָּׁה־זוֹנָה שַׁלָּטֶת׃ 16.3. וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה לִירוּשָׁלִַם מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ מֵאֶרֶץ הַכְּנַעֲנִי אָבִיךְ הָאֱמֹרִי וְאִמֵּךְ חִתִּית׃ 16.4. וְהֶעֱלוּ עָלַיִךְ קָהָל וְרָגְמוּ אוֹתָךְ בָּאָבֶן וּבִתְּקוּךְ בְּחַרְבוֹתָם׃ 16.4. וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אֹתָךְ לֹא־כָרַּת שָׁרֵּךְ וּבְמַיִם לֹא־רֻחַצְתְּ לְמִשְׁעִי וְהָמְלֵחַ לֹא הֻמְלַחַתְּ וְהָחְתֵּל לֹא חֻתָּלְתְּ׃ 16.5. וַתִּגְבְּהֶינָה וַתַּעֲשֶׂינָה תוֹעֵבָה לְפָנָי וָאָסִיר אֶתְהֶן כַּאֲשֶׁר רָאִיתִי׃ 16.5. לֹא־חָסָה עָלַיִךְ עַיִן לַעֲשׂוֹת לָךְ אַחַת מֵאֵלֶּה לְחֻמְלָה עָלָיִךְ וַתֻּשְׁלְכִי אֶל־פְּנֵי הַשָּׂדֶה בְּגֹעַל נַפְשֵׁךְ בְּיוֹם הֻלֶּדֶת אֹתָךְ׃ 16.6. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃ 16.6. וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃ 16.7. רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה׃ 16.8. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃ 16.9. וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃ 16.11. וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרוֹנֵךְ׃ 16.12. וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃ 16.13. וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי [שֵׁשׁ] וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי [אָכָלְתְּ] וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃ 16.14. וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃ 16.15. וַתִּבְטְחִי בְיָפְיֵךְ וַתִּזְנִי עַל־שְׁמֵךְ וַתִּשְׁפְּכִי אֶת־תַּזְנוּתַיִךְ עַל־כָּל־עוֹבֵר לוֹ־יֶהִי׃ 16.16. וַתִּקְחִי מִבְּגָדַיִךְ וַתַּעֲשִׂי־לָךְ בָּמוֹת טְלֻאוֹת וַתִּזְנִי עֲלֵיהֶם לֹא בָאוֹת וְלֹא יִהְיֶה׃ 16.17. וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃ 16.18. וַתִּקְחִי אֶת־בִּגְדֵי רִקְמָתֵךְ וַתְּכַסִּים וְשַׁמְנִי וּקְטָרְתִּי נתתי [נָתַתְּ] לִפְנֵיהֶם׃ 16.19. וְלַחְמִי אֲשֶׁר־נָתַתִּי לָךְ סֹלֶת וָשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךְ וּנְתַתִּיהוּ לִפְנֵיהֶם לְרֵיחַ נִיחֹחַ וַיֶּהִי נְאֻם אֲדֹנָי יְהוִה׃ 16.21. וַתִּשְׁחֲטִי אֶת־בָּנָי וַתִּתְּנִים בְּהַעֲבִיר אוֹתָם לָהֶם׃ 16.22. וְאֵת כָּל־תּוֹעֲבֹתַיִךְ וְתַזְנֻתַיִךְ לֹא זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרָיִךְ בִּהְיוֹתֵךְ עֵרֹם וְעֶרְיָה מִתְבּוֹסֶסֶת בְּדָמֵךְ הָיִית׃ 16.23. וַיְהִי אַחֲרֵי כָּל־רָעָתֵךְ אוֹי אוֹי לָךְ נְאֻם אֲדֹנָי יְהוִה׃ 16.24. וַתִּבְנִי־לָךְ גֶּב וַתַּעֲשִׂי־לָךְ רָמָה בְּכָל־רְחוֹב׃ 16.25. אֶל־כָּל־רֹאשׁ דֶּרֶךְ בָּנִית רָמָתֵךְ וַתְּתַעֲבִי אֶת־יָפְיֵךְ וַתְּפַשְּׂקִי אֶת־רַגְלַיִךְ לְכָל־עוֹבֵר וַתַּרְבִּי אֶת־תזנתך [תַּזְנוּתָיִךְ׃] 16.26. וַתִּזְנִי אֶל־בְּנֵי־מִצְרַיִם שְׁכֵנַיִךְ גִּדְלֵי בָשָׂר וַתַּרְבִּי אֶת־תַּזְנֻתֵךְ לְהַכְעִיסֵנִי׃ 16.27. וְהִנֵּה נָטִיתִי יָדִי עָלַיִךְ וָאֶגְרַע חֻקֵּךְ וָאֶתְּנֵךְ בְּנֶפֶשׁ שֹׂנְאוֹתַיִךְ בְּנוֹת פְּלִשְׁתִּים הַנִּכְלָמוֹת מִדַּרְכֵּךְ זִמָּה׃ 16.28. וַתִּזְנִי אֶל־בְּנֵי אַשּׁוּר מִבִּלְתִּי שָׂבְעָתֵךְ וַתִּזְנִים וְגַם לֹא שָׂבָעַתְּ׃ 16.29. וַתַּרְבִּי אֶת־תַּזְנוּתֵךְ אֶל־אֶרֶץ כְּנַעַן כַּשְׂדִּימָה וְגַם־בְּזֹאת לֹא שָׂבָעַתְּ׃ 16.31. בִּבְנוֹתַיִךְ גַּבֵּךְ בְּרֹאשׁ כָּל־דֶּרֶךְ וְרָמָתֵךְ עשיתי [עָשִׂית] בְּכָל־רְחוֹב וְלֹא־הייתי [הָיִית] כַּזּוֹנָה לְקַלֵּס אֶתְנָן׃ 16.32. הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃ 16.33. לְכָל־זֹנוֹת יִתְּנוּ־נֵדֶה וְאַתְּ נָתַתְּ אֶת־נְדָנַיִךְ לְכָל־מְאַהֲבַיִךְ וַתִּשְׁחֳדִי אוֹתָם לָבוֹא אֵלַיִךְ מִסָּבִיב בְּתַזְנוּתָיִךְ׃ 16.34. וַיְהִי־בָךְ הֵפֶךְ מִן־הַנָּשִׁים בְּתַזְנוּתַיִךְ וְאַחֲרַיִךְ לֹא זוּנָּה וּבְתִתֵּךְ אֶתְנָן וְאֶתְנַן לֹא נִתַּן־לָךְ וַתְּהִי לְהֶפֶךְ׃

16.3. and say: Thus saith the Lord GOD unto Jerusalem: Thine origin and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was a Hittite. 16.4. And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou was not salted at all, nor swaddled at all. 16.5. No eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field in the loathsomeness of thy person, in the day that thou wast born. 16.6. And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live; 16.7. I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare. 16.8. Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine. 16.9. Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil. 16.10. I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk. 16.11. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 16.12. And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head. 16.13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate. 16.14. And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD. 16.15. But thou didst trust in thy beauty and play the harlot because of thy renown, and didst pour out thy harlotries on every one that passed by; his it was. 16.16. And thou didst take of thy garments, and didst make for thee high places decked with divers colours, and didst play the harlot upon them; the like things shall not come, neither shall it be so. 16.17. Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them; 16.18. and thou didst take thy richly woven garments and cover them, and didst set Mine oil and Mine incense before them. 16.19. My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savour, and thus it was; saith the Lord GOD. 16.20. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them to be devoured. Were thy harlotries a small matter, 16.21. that thou hast slain My children, and delivered them up, in setting them apart unto them? 16.22. And in all thine abominations and thy harlotries thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast wallowing in thy blood. 16.23. And it came to pass after all thy wickedness—woe, woe unto thee! saith the Lord GOD— 16.24. that thou hast built unto thee an eminent place, and hast made thee a lofty place in every street. 16.25. Thou hast built thy lofty place at every head of the way, and hast made thy beauty an abomination, and hast opened thy feet to every one that passed by, and multiplied thy harlotries. 16.26. Thou hast also played the harlot with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke Me. 16.27. Behold, therefore I have stretched out My hand over thee, and have diminished thine allowance, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, that are ashamed of thy lewd way. 16.28. Thou hast played the harlot also with the Assyrians, without having enough; yea, thou hast played the harlot with them, and yet thou wast not satisfied. 16.29. Thou hast moreover multiplied thy harlotry with the land of traffic, even with Chaldea; and yet thou didst not have enough herewith. 16.30. How weak is thy heart, saith the Lord GOD, seeing thou doest all these things, the work of a wanton harlot; 16.31. in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as a harlot that enhanceth her hire. 16.32. Thou wife that committest adultery, that takest strangers instead of thy husband— 16.33. to all harlots gifts are given; but thou hast given thy gifts to all thy lovers, and hast bribed them to come unto thee from every side in thy harlotries. 16.34. And the contrary is in thee from other women, in that thou didst solicit to harlotry, and wast not solicited; and in that thou givest hire, and no hire is given unto thee, thus thou art contrary.

16. Hebrew Bible, 2 Chronicles, 2.3-2.16, 8.11 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, eupolemus •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings, ‘rewritten scriptures’ Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 308, 310

2.3. הִנֵּה אֲנִי בוֹנֶה־בַּיִת לְשֵׁם יְהוָה אֱלֹהָי לְהַקְדִּישׁ לוֹ לְהַקְטִיר לְפָנָיו קְטֹרֶת־סַמִּים וּמַעֲרֶכֶת תָּמִיד וְעֹלוֹת לַבֹּקֶר וְלָעֶרֶב לַשַּׁבָּתוֹת וְלֶחֳדָשִׁים וּלְמוֹעֲדֵי יְהוָה אֱלֹהֵינוּ לְעוֹלָם זֹאת עַל־יִשְׂרָאֵל׃ 2.4. וְהַבַּיִת אֲשֶׁר־אֲנִי בוֹנֶה גָּדוֹל כִּי־גָדוֹל אֱלֹהֵינוּ מִכָּל־הָאֱלֹהִים׃ 2.5. וּמִי יַעֲצָר־כֹּחַ לִבְנוֹת־לוֹ בַיִת כִּי הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלֻהוּ וּמִי אֲנִי אֲשֶׁר אֶבְנֶה־לּוֹ בַיִת כִּי אִם־לְהַקְטִיר לְפָנָיו׃ 2.6. וְעַתָּה שְׁלַח־לִי אִישׁ־חָכָם לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת וּבַבַּרְזֶל וּבָאַרְגְּוָן וְכַרְמִיל וּתְכֵלֶת וְיֹדֵעַ לְפַתֵּחַ פִּתּוּחִים עִם־הַחֲכָמִים אֲשֶׁר עִמִּי בִּיהוּדָה וּבִירוּשָׁלִַם אֲשֶׁר הֵכִין דָּוִיד אָבִי׃ 2.7. וּשְׁלַח־לִי עֲצֵי אֲרָזִים בְּרוֹשִׁים וְאַלְגּוּמִּים מֵהַלְּבָנוֹן כִּי אֲנִי יָדַעְתִּי אֲשֶׁר עֲבָדֶיךָ יוֹדְעִים לִכְרוֹת עֲצֵי לְבָנוֹן וְהִנֵּה עֲבָדַי עִם־עֲבָדֶיךָ׃ 2.8. וּלְהָכִין לִי עֵצִים לָרֹב כִּי הַבַּיִת אֲשֶׁר־אֲנִי בוֹנֶה גָּדוֹל וְהַפְלֵא׃ 2.9. וְהִנֵּה לַחֹטְבִים לְכֹרְתֵי הָעֵצִים נָתַתִּי חִטִּים מַכּוֹת לַעֲבָדֶיךָ כֹּרִים עֶשְׂרִים אֶלֶף וּשְׂעֹרִים כֹּרִים עֶשְׂרִים אָלֶף וְיַיִן בַּתִּים עֶשְׂרִים אֶלֶף וְשֶׁמֶן בַּתִּים עֶשְׂרִים אָלֶף׃ 2.11. וַיֹּאמֶר חוּרָם בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָשָׂה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲשֶׁר נָתַן לְדָוִיד הַמֶּלֶךְ בֵּן חָכָם יוֹדֵעַ שֵׂכֶל וּבִינָה אֲשֶׁר יִבְנֶה־בַּיִת לַיהוָה וּבַיִת לְמַלְכוּתוֹ׃ 2.12. וְעַתָּה שָׁלַחְתִּי אִישׁ־חָכָם יוֹדֵעַ בִּינָה לְחוּרָם אָבִי׃ 2.13. בֶּן־אִשָּׁה מִן־בְּנוֹת דָּן וְאָבִיו אִישׁ־צֹרִי יוֹדֵעַ לַעֲשׂוֹת בַּזָּהָב־וּבַכֶּסֶף בַּנְּחֹשֶׁת בַּבַּרְזֶל בָּאֲבָנִים וּבָעֵצִים בָּאַרְגָּמָן בַּתְּכֵלֶת וּבַבּוּץ וּבַכַּרְמִיל וּלְפַתֵּחַ כָּל־פִּתּוּחַ וְלַחְשֹׁב כָּל־מַחֲשָׁבֶת אֲשֶׁר יִנָּתֶן־לוֹ עִם־חֲכָמֶיךָ וְחַכְמֵי אֲדֹנִי דָּוִיד אָבִיךָ׃ 2.14. וְעַתָּה הַחִטִּים וְהַשְּׂעֹרִים הַשֶּׁמֶן וְהַיַּיִן אֲשֶׁר אָמַר אֲדֹנִי יִשְׁלַח לַעֲבָדָיו׃ 2.15. וַאֲנַחְנוּ נִכְרֹת עֵצִים מִן־הַלְּבָנוֹן כְּכָל־צָרְכֶּךָ וּנְבִיאֵם לְךָ רַפְסֹדוֹת עַל־יָם יָפוֹ וְאַתָּה תַּעֲלֶה אֹתָם יְרוּשָׁלִָם׃ 2.16. וַיִּסְפֹּר שְׁלֹמֹה כָּל־הָאֲנָשִׁים הַגֵּירִים אֲשֶׁר בְּאֶרֶץ יִשְׂרָאֵל אַחֲרֵי הַסְּפָר אֲשֶׁר סְפָרָם דָּוִיד אָבִיו וַיִּמָּצְאוּ מֵאָה וַחֲמִשִּׁים אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וְשֵׁשׁ מֵאוֹת׃ 8.11. וְאֶת־בַּת־פַּרְעֹה הֶעֱלָה שְׁלֹמֹה מֵעִיר דָּוִיד לַבַּיִת אֲשֶׁר בָּנָה־לָהּ כִּי אָמַר לֹא־תֵשֵׁב אִשָּׁה לִי בְּבֵית דָּוִיד מֶלֶךְ־יִשְׂרָאֵל כִּי־קֹדֶשׁ הֵמָּה אֲשֶׁר־בָּאָה אֲלֵיהֶם אֲרוֹן יְהוָה׃

2.3. Behold, I am about to build a house for the name of the LORD my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual showbread, and for the burnt-offerings morning and evening, on the sabbaths, and on the new moons, and on the appointed seasons of the LORD our God. This is an ordice for ever to Israel. 2.4. And the house which I build is great; for great is our God above all gods. 2.5. But who is able to build Him a house, seeing the heaven and the heaven of heavens cannot contain Him? who am I then, that I should build Him a house, save only to offer before Him? 2.6. Now therefore send me a man skilful to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and that hath skill to grave all manner of gravings, to be with the skilful men that are with me in Judah and in Jerusalem, whom David my father did provide. 2.7. Send me also cedar-trees, cypress-trees, and sandal-wood, out of Lebanon; for I know that thy servants have skill to cut timber in Lebanon; and, behold, my servants shall be with thy servants, 2.8. even to prepare me timber in abundance; for the house which I am about to build shall be great and wonderful. 2.9. And, behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand baths of wine, and twenty thousand baths of oil.’ 2.10. Then Huram the king of Tyre answered in writing, which he sent to Solomon: ‘Because the LORD loveth His people, He hath made thee king over them.’ 2.11. Huram said moreover: ‘Blessed be the LORD, the God of Israel, that made heaven and earth, who hath given to David the king a wise son, endued with discretion and understanding, that should build a house for the LORD, and a house for his kingdom. 2.12. And now I have sent a skilful man, endued with understanding, even Huram my master craftsman, 2.13. the son of a woman of the daughters of Dan, and his father was a man of Tyre, skilful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to devise any device; to do whatever may be set before him, with thy skilful men, and with the skilful men of my lord David thy father. 2.14. Now therefore the wheat and the barley, the oil and the wine, which my lord hath spoken of, let him send unto his servants; 2.15. and we will cut wood out of Lebanon, as much as thou shalt need; and we will bring it to thee in floats by sea to Joppa; and thou shalt carry it up to Jerusalem.’ 2.16. And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found a hundred and fifty thousand and three thousand and six hundred. 8.11. And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her; for he said: ‘No wife of mine shall dwell in the house of David king of Israel, because the places are holy, whereunto the ark of the LORD hath come.’ 6. Now it was in the heart of David my father to build a house for the name of the LORD, the God of Israel.,nevertheless thou shalt not build the house, but thy son that shall come forth out of thy loins, he shall build the house for My name.,Now, O my God, let, I beseech Thee, Thine eyes be open, and let Thine ears be attent, unto the prayer that is made in this place.,Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee;,And he said: ‘Blessed be the LORD, the God of Israel, who spoke with His mouth unto David my father, and hath with His hands fulfilled it, saying:,And hearken Thou to the supplications of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou from Thy dwelling-place, even from heaven; and when Thou hearest, forgive.,Now therefore, O LORD, the God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying: There shall not fail thee a man in My sight to sit on the throne of Israel; if only thy children take heed to their way, to walk in My law as thou hast walked before Me.,If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemies besiege them in the land of their cities; whatsoever plague or whatsoever sickness there be;,But the LORD said unto David my father: Whereas it was in thy heart to build a house for My name, thou didst well that it was in thy heart;,If Thy people go out to battle against their enemies, by whatsoever way Thou shalt send them, and they pray unto Thee toward this city which Thou hast chosen, and the house which I have built for Thy name;,O LORD God, turn not away the face of Thine anointed; Remember the good deeds of David Thy servant.’,Now therefore, O LORD, the God of Israel, let Thy word be verified, which Thou spokest unto Thy servant David.,Since the day that I brought forth My people out of the land of Egypt, I chose no city out of all the tribes of Israel to build a house in, that My name might be there; neither chose I any man to be prince over My people Israel;,But I have built Thee a house of habitation, And a place for Thee to dwell in for ever.,then hear Thou from heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest to them and to their fathers.,And if Thy people Israel be smitten down before the enemy, when they sin against Thee, and shall turn again and confess Thy name, and pray and make supplication before Thee in this house;,and he said: ‘O LORD, the God of Israel, there is no God like Thee, in the heaven, or in the earth; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;,who hast kept with Thy servant David my father that which Thou didst promise him; yea, Thou spokest with Thy mouth, and hast fulfilled it with Thy hand, as it is this day.,If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto a land far off or near;,then hear Thou from heaven, even from Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, and fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built.,for Solomon had made a brazen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court; and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven—,If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;,Then spoke Solomon:,then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou dost direct them on the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance.,then hear Thou from heaven their prayer and their supplication, and maintain their cause.,what prayer and supplication soever be made by any man, or by all Thy people Israel, who shall know every man his own plague and his own pain, and shall spread forth his hands toward this house;,but I have chosen Jerusalem, that My name might be there; and have chosen David to be over My people Israel.,And there have I set the ark, wherein is the covet of the LORD, which He made with the children of Israel.’ .,And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands—,Now therefore arise, O LORD God, into Thy resting-place, Thou, and the ark of Thy strength; Let Thy priests, O LORD God, be clothed with salvation, And let Thy saints rejoice in good.,yet if they shall bethink themselves in the land whither they are carried captive, and turn, and make supplication unto Thee in the land of their captivity, saying: We have sinned, we have done iniquitously, and have dealt wickedly;,Moreover concerning the stranger, that is not of Thy people Israel, when be shall come out of a far country for Thy great name’s sake, and Thy mighty hand, and Thine outstretched arm; when they shall come and pray toward this house;,if they return unto Thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captive, and pray toward their land, which Thou gavest unto their fathers, and the city which Thou hast chosen, and toward the house which I have built for Thy name;,then hear Thou from heaven, and do, and judge Thy servants, requiting the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness.,then hear Thou from heaven, even from Thy dwelling-place, their prayer and their supplications, and maintain their cause; and forgive Thy people who have sinned against Thee.,And the LORD hath established His word that He spoke; for I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel.,that they may fear Thee, to walk in Thy ways, all the days that they live in the land which Thou gavest unto our fathers.,When the heaven is shut up, and there is no rain, when they sin against Thee; if they pray toward this place, and confess Thy name, turning from their sin, when Thou dost afflict them;,But will God in very truth dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house which I have builded!,And the king turned his face, and blessed all the congregation of Israel; and all the congregation of Israel stood.,that Thine eyes may be open toward this house day and night, even toward the place whereof Thou hast said that thou wouldest put Thy name there; to hearken unto the prayer which Thy servant shall pray toward this place.,then hear Thou from heaven Thy dwelling-place, and forgive, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of the children of men—

17. Hebrew Bible, Nehemiah, 8.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hellenistic jewish writings, letter of aristeas Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 89

8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃

8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.

18. Hebrew Bible, 1 Chronicles, 23.1-23.2 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, eupolemus •hellenistic jewish writings, ‘rewritten scriptures’ Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 309

23.2. בְּנֵי עֻזִּיאֵל מִיכָה הָרֹאשׁ וְיִשִּׁיָּה הַשֵּׁנִי׃ 23.2. וַיֶּאֱסֹף אֶת־כָּל־שָׂרֵי יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם׃

23.2. And he gathered together all the princes of Israel, with the priests and the Levites.

19. Anon., 1 Enoch, 10-14, 16, 6-9, 15 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 174

15. And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. [As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.] And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them.

20. Anon., Jubilees, 28.9-28.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, demetrius •hellenistic jewish writings, eupolemus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 304

28.11. for thus it is ordained and written in the heavenly tables, that no one should give his younger daughter before the elder--but the elder one giveth first and after her the younger--and the man who doeth so, they set down guilt against him in heaven, and none is righteous that doeth this thing, for this deed is evil before the Lord.... 28.12. And command thou the children of Israel that they do not this thing; let them neither take nor give the younger before they have given the elder, for it is very wicked. 28.13. And Laban said to Jacob: "Let the seven days of the feast of this one pass by, and I shall give thee Rachel, that thou mayest serve me another seven years, that thou mayest pasture my sheep as thou didst in the former week." 28.14. And on the day when the seven days of the feast of Leah had passed, Laban gave Rachel to Jacob, that he might serve him another seven years, 28.15. and he gave to Rachel Bilhah, the sister of Zilpah as a handmaid. 28.16. And he served yet other seven years for Rachel, for Leah had been given to him for nothing. 28.17. And the Lord opened the womb of Leah, and she conceived and bare Jacob a son, and he called his name Reuben, on the fourteenth day of the ninth month, in the first year of the third week. 28.18. But the womb of Rachel was closed, for the Lord saw that Leah was hated and Rachel loved. 28.19. And again Jacob went in unto Leah, and she conceived, and bare Jacob a second son, and he called his name Simeon, on the twenty-first of the tenth month, and in the third year of this week. 28.20. And again Jacob went in unto Leah, and she conceived, and bare him a third son, and he called his name Levi, in the new moon of the first month in the sixth year of this week. 28.21. And again Jacob went in unto her, and she conceived, and bare him a fourth son, and he called his name Judah, on the fifteenth of the third month, in the first year of the fourth week. 28.22. And on account of all this Rachel envied Leah, for she did not bear, and she said to Jacob: "Give me children "; 28.23. and Jacob said: "Have I withheld from thee the fruits of thy womb? Have I forsaken thee?" 28.24. And when Rachel saw that Leah had borne four sons to Jacob, Reuben and Simeon and Levi and Judah, she said unto him: "Go in unto Bilhah my handmaid, and she will conceive, and bear a son unto me."

21. Septuagint, 1 Maccabees, 12.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, demetrius •hellenistic jewish writings, letter of aristeas •hellenistic jewish writings, canonical bible for •hellenistic jewish writings, forms and methods of exegesis in •hellenistic jewish writings, prophetic exegesis in •canon of hebrew bible/old testament, for hellenistic jewish writings •prophetic exegesis in hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 301

12.9. Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands,

22. Septuagint, 2 Maccabees, 1.24-1.29, 2.17-2.18, 8.23, 10.8, 12.41-12.45, 15.12-15.16, 15.22-15.36 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, use and readership of •liturgy and scripture, hellenistic jewish writings, use of •hellenistic jewish writings, forms and methods of exegesis in •hellenistic jewish writings, prophetic exegesis in •prophetic exegesis in hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, demetrius •hellenistic jewish writings, letter of aristeas •hellenistic jewish writings, canonical bible for •canon of hebrew bible/old testament, for hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 294, 300, 301

1.24. The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,' 1.25. who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,' 1.26. accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy." 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' 1.28. Afflict those who oppress and are insolent with pride." 1.29. Plant thy people in thy holy place, as Moses said.' 2.17. It is God who has saved all his people, and has returned the inheritance to all, and the kingship and priesthood and consecration,' 2.18. as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.' 8.23. Besides, he appointed Eleazar to read aloud from the holy book, and gave the watchword, 'God's help'; then, leading the first division himself, he joined battle with Nicanor.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year." 12.41. So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden;' 12.42. and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen.' 12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.' 12.44. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.' 12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.22. And he called upon him in these words: 'O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.' 15.23. So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.' 15.24. By the might of thy arm may these blasphemers who come against thy holy people be struck down.'With these words he ended his prayer.' 15.25. Nicanor and his men advanced with trumpets and battle songs;" 15.26. and Judas and his men met the enemy in battle with invocation to God and prayers." 15.27. So, fighting with their hands and praying to God in their hearts, they laid low no less than thirty-five thousand men, and were greatly gladdened by God's manifestation.' 15.28. When the action was over and they were returning with joy, they recognized Nicanor, lying dead, in full armor.' 15.29. Then there was shouting and tumult, and they blessed the Sovereign Lord in the language of their fathers.' 15.30. And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.' 15.30. And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem. 31 And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel. 32 He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty; 33 and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary. 34 And they all, looking to heaven, blessed the Lord who had manifested himself, saying, "Blessed is he who has kept his own place undefiled." 35 And he hung Nicanor's head from the citadel, a clear and conspicuous sign to every one of the help of the Lord. 36 And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month — which is called Adar in the Syrian language — the day before Mordecai's day. 37 This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story. 38 If it is well told and to the point, that is what I myself desired; if it is poorly done and mediocre, that was the best I could do. 39 For just as it is harmful to drink wine alone, or, again, to drink water alone, while wine mixed with water is sweet and delicious and enhances one's enjoyment, so also the style of the story delights the ears of those who read the work. And here will be the end.END 15.31. And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.' 15.32. He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty;' 15.33. and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary." 15.34. And they all, looking to heaven, blessed the Lord who had manifested himself, saying, 'Blessed is he who has kept his own place undefiled.' 15.35. And he hung Nicanor's head from the citadel, a clear and conspicuous sign to every one of the help of the Lord.' 15.36. And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.'

23. Septuagint, Wisdom of Solomon, 3.1, 10.1-11.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 310

24. Septuagint, 3 Maccabees, 2.1-2.20, 6.1-6.15, 6.36, 7.19-7.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, use and readership of •liturgy and scripture, hellenistic jewish writings, use of •hellenistic jewish writings, forms and methods of exegesis in •hellenistic jewish writings, prophetic exegesis in •prophetic exegesis in hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 294, 300

2.1. Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows: 2.1. And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray. 2.2. "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood. 2.5. You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward. 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7. And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 2.8. And when they had seen works of your hands, they praised you, the Almighty. 2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name. 2.11. And indeed you are faithful and true. 2.12. And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils, 2.13. see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness. 2.14. In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name. 2.15. For your dwelling, the heaven of heavens, is unapproachable by man. 2.16. But because you graciously bestowed your glory upon your people Israel, you sanctified this place. 2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying, 2.18. `We have trampled down the house of the sanctuary as offensive houses are trampled down.' 2.19. Wipe away our sins and disperse our errors, and reveal your mercy at this hour. 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.2. "King of great power, Almighty God Most High, governing all creation with mercy, 6.2. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' 6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors. 6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob. 6.14. The whole throng of infants and their parents entreat you with tears. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord." 6.36. And when they had ordained a public rite for these things in their whole community and for their descendants, they instituted the observance of the aforesaid days as a festival, not for drinking and gluttony, but because of the deliverance that had come to them through God. 7.19. And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay.

25. Hebrew Bible, Daniel, 7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, forms and methods of exegesis in •hellenistic jewish writings, prophetic exegesis in •prophetic exegesis in hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 300

7. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.,After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns.,Daniel spoke and said: I saw in my vision by night, and, behold, the four winds of the heaven broke forth upon the great sea.,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.,But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’,I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.,I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:,I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.,After this I beheld, and lo another, like a leopard, which had upon the sides of it four wings of a fowl; the beast had also four heads; and dominion was given to it.,In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed; then he wrote the dream and told the sum of the matters.,And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: ‘Arise, devour much flesh.’,And four great beasts came up from the sea, diverse one from another.,And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings.,Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet;,’These great beasts, which are four, are four kings, that shall arise out of the earth.,But the judgment shall sit, and his dominions shall be taken away, to be consumed and to be destroy unto the end.,I beheld, and the same horn made war with the saints, and prevailed against them;,until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.,and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows.,And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time.,Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.,I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire.,Here is the end of the matter. As for me Daniel, my thoughts much affrighted me, and my countece was changed in me; but I kept the matter in my heart.,And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.,And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.,And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’,The first was like a lion, and had eagle’s wings; I beheld till the wings thereof were plucked off, and it was lifted up from the earth, and made stand upon two feet as a man, and a man’s heart was given to it.,As for me Daniel, my spirit was pained in the midst of my body, and the visions of my head affrighted me. ."

26. Septuagint, 4 Maccabees, 2.4-2.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, ‘rewritten scriptures’ Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 310

2.5. Thus the law says, "You shall not covet your neighbor's wife...or anything that is your neighbor's." 2.6. In fact, since the law has told us not to covet, I could prove to you all the more that reason is able to control desires. Just so it is with the emotions that hinder one from justice. 2.7. Otherwise how could it be that someone who is habitually a solitary gormandizer, a glutton, or even a drunkard can learn a better way, unless reason is clearly lord of the emotions? 2.8. Thus, as soon as a man adopts a way of life in accordance with the law, even though he is a lover of money, he is forced to act contrary to his natural ways and to lend without interest to the needy and to cancel the debt when the seventh year arrives. 2.9. If one is greedy, he is ruled by the law through his reason so that he neither gleans his harvest nor gathers the last grapes from the vineyard. In all other matters we can recognize that reason rules the emotions. 2.10. For the law prevails even over affection for parents, so that virtue is not abandoned for their sakes. 2.11. It is superior to love for one's wife, so that one rebukes her when she breaks the law. 2.12. It takes precedence over love for children, so that one punishes them for misdeeds. 2.13. It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly. 2.14. Do not consider it paradoxical when reason, through the law, can prevail even over enmity. The fruit trees of the enemy are not cut down, but one preserves the property of enemies from the destroyers and helps raise up what has fallen.

27. New Testament, Galatians, 4.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eusebius of caesarea, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, letter of aristeas •hellenistic jewish writings, figurative/allegorical exegesis in •hellenistic jewish writings, forms and methods of exegesis in •jews and judaism, hellenistic jewish writings •figurative/allegorical exegesis, hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 298

4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ,

4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar.

28. New Testament, Acts, 7.2-7.53, 17.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 300, 307, 311; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 105

7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.3. καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω· 7.4. τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, 7.5. καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου. 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· 7.7. καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ. 7.8. καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. 7.9. Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, 7.10. καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ [εἰς Αἴγυπτον]. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 7.16. καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ. 7.17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, 7.18. ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ. 7.19. οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι. 7.20. ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός· 7.21. ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. 7.22. καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ. 7.23. Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. 7.24. καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον. 7.25. ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν. 7.26. τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών Ἄνδρες, ἀδελφοί ἐστε· ἵνα τί ἀδικεῖτε ἀλλήλους; 7.27. ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν; 7.28. μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον; 7.29. ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. 7.30. Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου· 7.31. ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου 7.32. Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι. 7.33. εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. 7.34. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. 7.35. Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ. 7.36. οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. 7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.39. ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.41. καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 7.43. 7.44. Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει, 7.45. ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ· 7.46. ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. 7.47. Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.50. 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν

7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. "This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it!" 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 14. , It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed. , But the disobedient Jews stirred up and embittered the souls of the Gentiles against the brothers. , Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. , But the multitude of the city was divided. Part sided with the Jews, and part with the apostles. , When some of both the Gentiles and the Jews, with their rulers, made a violent attempt to insult them and to stone them, , they became aware of it, and fled to the cities of Lycaonia, Lystra, Derbe, and the surrounding region. , There they preached the gospel. , At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. , He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole, , said with a loud voice, "Stand upright on your feet!" He leaped up and walked. , When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!", They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. , The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. , But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out, , "Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; , who in the generations gone by allowed all the nations to walk in their own ways. , Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness.", Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. , But some Jews from Antioch and Iconium came there, and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead. , But as the disciples stood around him, he rose up, and entered into the city. On the next day he went out with Barnabas to Derbe. , When they had preached the gospel to that city, and had made many disciples, they returned to Lystra, Iconium, and Antioch, , confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. , When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. , They passed through Pisidia, and came to Pamphylia. , When they had spoken the word in Perga, they went down to Attalia. , From there they sailed to Antioch, from where they had been committed to the grace of God for the work which they had fulfilled. , When they had arrived, and had gathered the assembly together, they reported all the things that God had done with them, and that he had opened a door of faith to the Gentiles. , They stayed there with the disciples for a long time.

29. New Testament, 2 Timothy, 3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha of hebrew bible, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, apocrypha and pseudepigrapha •hellenistic jewish writings, pentateuch, importance of •hellenistic jewish writings, canonical bible for •pentateuch (torah), in hellenistic jewish writings •canon of hebrew bible/old testament, for hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 302

3.15. καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ·

3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus.

30. New Testament, 1 Corinthians, 9.9, 10.1-10.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, aristobulus •hellenistic jewish writings, eupolemus •hellenistic jewish writings, letter of aristeas •hellenistic jewish writings, figurative/allegorical exegesis in •hellenistic jewish writings, forms and methods of exegesis in •jews and judaism, hellenistic jewish writings •figurative/allegorical exegesis, hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297, 307

9.9. ἐν γὰρ τῷ Μωυσέως νόμῳ γέγραπταιΟὐ φιμώσεις βοῦν ἀλοῶντα.μὴ τῶν βοῶν μέλει τῷ θεῷ, ἢ διʼ ἡμᾶς πάντως λέγει; 10.1. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.2. καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 10.3. καὶ πάντες [τὸ αὐτὸ] πνευματικὸν βρῶμα ἔφαγον 10.4. καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.5. ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ. 10.6. Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν. 10.7. μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν. 10.8. μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες. 10.9. μηδὲ ἐκπειράζωμεν τὸν κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο. 10.10. μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. 10.11. ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν. 10.12. Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ. 10.13. πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.

9.9. For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares, 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play." 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.

31. Josephus Flavius, Jewish Antiquities, 11.331 (1st cent. CE - 1st cent. CE) Tagged with subjects: •humor, in hellenistic jewish writings Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 107

11.331. ὁ γὰρ ̓Αλέξανδρος ἔτι πόρρωθεν ἰδὼν τὸ μὲν πλῆθος ἐν ταῖς λευκαῖς ἐσθῆσιν, τοὺς δὲ ἱερεῖς προεστῶτας ἐν ταῖς βυσσίναις αὐτῶν, τὸν δὲ ἀρχιερέα ἐν τῇ ὑακινθίνῳ καὶ διαχρύσῳ στολῇ καὶ ἐπὶ τῆς κεφαλῆς ἔχοντα τὴν κίδαριν καὶ τὸ χρυσοῦν ἐπ' αὐτῆς ἔλασμα, ᾧ τὸ τοῦ θεοῦ ἐγέγραπτο ὄνομα, προσελθὼν μόνος προσεκύνησεν τὸ ὄνομα καὶ τὸν ἀρχιερέα πρῶτος ἠσπάσατο.

11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest.

32. New Testament, Romans, 1.2, 3.2, 5.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha of hebrew bible, hellenistic jewish writings and •hellenistic jewish writings •hellenistic jewish writings, apocrypha and pseudepigrapha •hellenistic jewish writings, pentateuch, importance of •hellenistic jewish writings, canonical bible for •pentateuch (torah), in hellenistic jewish writings •canon of hebrew bible/old testament, for hellenistic jewish writings •hellenistic jewish writings, forms and methods of exegesis in •hellenistic jewish writings, prophetic exegesis in •prophetic exegesis in hellenistic jewish writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 300, 302

1.2. ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 3.2. πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν [γὰρ] ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. 5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.

1.2. which he promised before through his prophets in the holy Scriptures, 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come.

33. New Testament, John, 1.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, demetrius Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 305

1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης·

1.6. There came a man, sent from God, whose name was John.

34. Clement of Rome, 1 Clement, 59-61 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 294

35. Anon., Genesis Rabba, 77.2, 78.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •hellenistic jewish writings •hellenistic jewish writings, demetrius Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 305

78.1. וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר <>(בראשית לב, כז)<>, כְּתִיב <>(איכה ג, כג)<>: חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וָבֹקֶר אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְהַחֲיוֹת לָנוּ אֶת הַמֵּתִים. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי מִמַּה שֶּׁאַתָּה מְחַדְּשֵׁנוּ בְּבוֹקְרָן שֶׁל מַלְכֻיּוֹת אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְגָאֳלֵנוּ. רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לְעוֹלָם אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה אֶלָּא בְּכָל יוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשָׁה וְהֵן אוֹמְרִים שִׁירָה חֲדָשָׁה לְפָנָיו וְהוֹלְכִין לָהֶם. אָמַר רַבִּי בֶּרֶכְיָה הֵשַׁבְתִּי אֶת רַבִּי חֶלְבּוֹ וְהָא כְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, וְהִגִּיעַ זְמַנִּי לוֹמַר שִׁירָה, אָמַר לִי חָנוֹקָא סְבַרְתְּ לְמֶחֶנְקֵנִי, אֲמָרִית מָה הוּא דֵין דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לִי זֶה מִיכָאֵל וְגַבְרִיאֵל שֶׁהֵן שָׂרִים שֶׁל מַעְלָה, דְּכוּלָּא מִתְחַלְּפִין וְאִינוּן לָא מִתְחַלְּפִין. אַנְדְּרִיָּנוֹס שְׁחִיק טְמַיָּא שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אָמַר לוֹ, אַתֶּם אוֹמְרִים אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה, אֶלָּא בְּכָל יוֹם וָיוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְהֵן אוֹמְרִים שִׁירָה לְפָנָיו וְהוֹלְכִין לָהֶן, אֲמַר לֵיהּ, הֵין. אֲמַר לֵיהּ וּלְאָן אִינוּן אָזְלִין, אָמַר מִן הָן דְּאִתְבָּרְיָן. אֲמַר לֵיהּ וּמִן אָן הֵן אִתְבָּרְיָן, אֲמַר לֵיהּ מִן נְהַר דִּינוּר. אֲמַר לֵיהּ וּמָה עֵסֶק דִּנְהַר דִּינוּר, אֲמַר לֵיהּ כַּהֲדֵין יַרְדְּנָא דְּלָא פָסֵיק לָא בִימָמָא וְלָא בְלֵילְיָא. אֲמַר לֵיהּ וּמִן אָן הוּא אָתֵי, אָמַר לֵיהּ מִן זֵיעָתְהוֹן דְּחַיָּתָא דְּאִינוּן מְזִיעִין מִן טְעִינוּן כּוּרְסַיָּא דְּהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲמַר לֵיהּ סוּנְקַתֶּדְרוֹן שֶׁלּוֹ וְהָא הָדֵין יַרְדְּנָא מְהַלֵּךְ בִּימָמָא וְלֵית הוּא מְהַלֵּךְ בְּלֵילְיָא, אֲמַר נָטַר הֲוֵינָא בְּבֵית פְּעוֹר כְּמָה דַּהֲוָה מְהַלֵּךְ בִּימָמָא מְהַלֵּךְ בְּלֵילְיָא. רַבִּי מֵאִיר וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן, רַבִּי מֵאִיר אוֹמֵר מִי גָּדוֹל הַשּׁוֹמֵר אוֹ הַנִּשְׁמָר, מִן מַה דִּכְתִיב <>(תהלים צא, יא)<>: כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ, הֱוֵי הַנִּשְׁמָר גָּדוֹל מִן הַשּׁוֹמֵר. רַבִּי יְהוּדָה אוֹמֵר מִי גָּדוֹל הַנּוֹשֵׂא אוֹ הַנִּשָֹּׂא, מִן מַה דִּכְתִיב <>(תהלים צא, יב)<>: עַל כַּפַּיִם יִשָֹּׂאוּנְךָ, הֱוֵי הַנִּשָֹּׂא גָּדוֹל מִן הַנּוֹשֵׂא. רַבִּי שִׁמְעוֹן אָמַר מִן מַה דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי, הֱוֵי הַמְּשַׁלֵּחַ גָּדוֹל מִן הַמִּשְׁתַּלֵּחַ. 78.1. וַיִּשָֹּׂא עֵינָיו <>(בראשית לג, ה)<>, אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי, לְפִי שֶׁשָּׁמַעְנוּ חֲנִינָה בְּאַחַד עָשָׂר שְׁבָטִים וְלֹא שָׁמַעְנוּ בְּשֵׁבֶט בִּנְיָמִין, וְהֵיכָן שָׁמַעְנוּ, לְהַלָּן <>(בראשית מג, כט)<>: וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי. <>(בראשית לג, ו ז)<>: וַתִּגַּשְׁן הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּשְׁתַּחֲוֶין, וַתִּגַּשׁ גַּם לֵאָה וִילָדֶיהָ וגו'. בְּיוֹסֵף כְּתִיב <>(בראשית לג, ז)<>: וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּשְׁתַּחֲווּ, אֶלָּא אָמַר יוֹסֵף הָרָשָׁע הַזֶּה עֵינוֹ רָמָה, שֶׁלֹא יִתְלֶה עֵינָיו וְיַבִּיט אֶת אִמִּי, וְגָבְהָה קוֹמָתוֹ וְכִסָּה אוֹתָהּ, הוּא דִּכְתִיב בֵּיהּ <>(בראשית מט, כב)<>: בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיָּת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף, בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר עָלַי לִפְרֹעַ לְךָ מִן אוֹתָהּ הָעָיִן. 78.1. וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר (בראשית לב, כז), כְּתִיב (איכה ג, כג): חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וָבֹקֶר אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְהַחֲיוֹת לָנוּ אֶת הַמֵּתִים. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי מִמַּה שֶּׁאַתָּה מְחַדְּשֵׁנוּ בְּבוֹקְרָן שֶׁל מַלְכֻיּוֹת אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְגָאֳלֵנוּ. רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לְעוֹלָם אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה אֶלָּא בְּכָל יוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשָׁה וְהֵן אוֹמְרִים שִׁירָה חֲדָשָׁה לְפָנָיו וְהוֹלְכִין לָהֶם. אָמַר רַבִּי בֶּרֶכְיָה הֵשַׁבְתִּי אֶת רַבִּי חֶלְבּוֹ וְהָא כְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, וְהִגִּיעַ זְמַנִּי לוֹמַר שִׁירָה, אָמַר לִי חָנוֹקָא סְבַרְתְּ לְמֶחֶנְקֵנִי, אֲמָרִית מָה הוּא דֵין דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לִי זֶה מִיכָאֵל וְגַבְרִיאֵל שֶׁהֵן שָׂרִים שֶׁל מַעְלָה, דְּכוּלָּא מִתְחַלְּפִין וְאִינוּן לָא מִתְחַלְּפִין. אַנְדְּרִיָּנוֹס שְׁחִיק טְמַיָּא שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אָמַר לוֹ, אַתֶּם אוֹמְרִים אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה, אֶלָּא בְּכָל יוֹם וָיוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְהֵן אוֹמְרִים שִׁירָה לְפָנָיו וְהוֹלְכִין לָהֶן, אֲמַר לֵיהּ, הֵין. אֲמַר לֵיהּ וּלְאָן אִינוּן אָזְלִין, אָמַר מִן הָן דְּאִתְבָּרְיָן. אֲמַר לֵיהּ וּמִן אָן הֵן אִתְבָּרְיָן, אֲמַר לֵיהּ מִן נְהַר דִּינוּר. אֲמַר לֵיהּ וּמָה עֵסֶק דִּנְהַר דִּינוּר, אֲמַר לֵיהּ כַּהֲדֵין יַרְדְּנָא דְּלָא פָסֵיק לָא בִימָמָא וְלָא בְלֵילְיָא. אֲמַר לֵיהּ וּמִן אָן הוּא אָתֵי, אָמַר לֵיהּ מִן זֵיעָתְהוֹן דְּחַיָּתָא דְּאִינוּן מְזִיעִין מִן טְעִינוּן כּוּרְסַיָּא דְּהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲמַר לֵיהּ סוּנְקַתֶּדְרוֹן שֶׁלּוֹ וְהָא הָדֵין יַרְדְּנָא מְהַלֵּךְ בִּימָמָא וְלֵית הוּא מְהַלֵּךְ בְּלֵילְיָא, אֲמַר נָטַר הֲוֵינָא בְּבֵית פְּעוֹר כְּמָה דַּהֲוָה מְהַלֵּךְ בִּימָמָא מְהַלֵּךְ בְּלֵילְיָא. רַבִּי מֵאִיר וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן, רַבִּי מֵאִיר אוֹמֵר מִי גָּדוֹל הַשּׁוֹמֵר אוֹ הַנִּשְׁמָר, מִן מַה דִּכְתִיב (תהלים צא, יא): כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ, הֱוֵי הַנִּשְׁמָר גָּדוֹל מִן הַשּׁוֹמֵר. רַבִּי יְהוּדָה אוֹמֵר מִי גָּדוֹל הַנּוֹשֵׂא אוֹ הַנִּשָֹּׂא, מִן מַה דִּכְתִיב (תהלים צא, יב): עַל כַּפַּיִם יִשָֹּׂאוּנְךָ, הֱוֵי הַנִּשָֹּׂא גָּדוֹל מִן הַנּוֹשֵׂא. רַבִּי שִׁמְעוֹן אָמַר מִן מַה דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי, הֱוֵי הַמְּשַׁלֵּחַ גָּדוֹל מִן הַמִּשְׁתַּלֵּחַ. 78.1. וַיִּשָֹּׂא עֵינָיו (בראשית לג, ה), אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי, לְפִי שֶׁשָּׁמַעְנוּ חֲנִינָה בְּאַחַד עָשָׂר שְׁבָטִים וְלֹא שָׁמַעְנוּ בְּשֵׁבֶט בִּנְיָמִין, וְהֵיכָן שָׁמַעְנוּ, לְהַלָּן (בראשית מג, כט): וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי. (בראשית לג, ו ז): וַתִּגַּשְׁן הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּשְׁתַּחֲוֶין, וַתִּגַּשׁ גַּם לֵאָה וִילָדֶיהָ וגו'. בְּיוֹסֵף כְּתִיב (בראשית לג, ז): וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּשְׁתַּחֲווּ, אֶלָּא אָמַר יוֹסֵף הָרָשָׁע הַזֶּה עֵינוֹ רָמָה, שֶׁלֹא יִתְלֶה עֵינָיו וְיַבִּיט אֶת אִמִּי, וְגָבְהָה קוֹמָתוֹ וְכִסָּה אוֹתָהּ, הוּא דִּכְתִיב בֵּיהּ (בראשית מט, כב): בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיָּת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף, בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר עָלַי לִפְרֹעַ לְךָ מִן אוֹתָהּ הָעָיִן.

36. Babylonian Talmud, Megillah, 18a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •humor, in hellenistic jewish writings Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 107

18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא

18a. “Afterward the children of Israel shall return, and seek the Lord their God and David their king” (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. And once the scion of David comes, the time for prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David.,And after prayer comes, the Temple service will arrive, as it is stated in the continuation of that verse: “Their burnt-offerings and their sacrifices shall be accepted on My altar” (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. And when the Temple service comes, with it will also come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service.,And why did they see fit to institute that one says the Priestly Benediction after the blessing of thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then say the Priestly Benediction before the blessing of the Temple service? The Gemara answers: It should not enter your mind to say this, as it is written: “And he came down from sacrificing the sin-offering.” Is it written that he came down to sacrifice the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, it is written, “from sacrificing,” indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be said immediately after the blessing of restoration of the Temple service, without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: It should not enter your mind to say this, as it is written: “Whoever sacrifices a thanks-offering honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: What did you see to rely on this verse and juxtapose thanksgiving with sacrifice? Rely rather on the other verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: It stands to reason to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial service and thanksgiving, which are closely related conceptually, are one matter.,And why did they see fit to institute that one says the blessing beginning with the words: Grant peace, after the Priestly Benediction? As it is written immediately following the Priestly Benediction: “And they shall put My name upon the children of Israel, and I will bless them” (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” (Psalms 29:11).,The Gemara returns to the baraita cited at the beginning of the discussion: Now, since the baraita teaches that a hundred and twenty Elders, including many prophets, established the Amida prayer in its fixed order, what is it that Shimon HaPakuli arranged in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the Amida prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people forgot them, and Shimon HaPakuli then arranged them again.,The Gemara comments: These nineteen blessings are a fixed number, and beyond this it is prohibited for one to declare the praises of the Holy One, Blessed be He, by adding additional blessings to the Amida. As Rabbi Elazar said: What is the meaning of that which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” (Psalms 106:2)? It means: For whom is it fitting to utter the mighty acts of the Lord? Only for one who can declare all His praise. And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages.,Rabba bar bar Ḥana said that Rabbi Yoḥa said: With regard to one who excessively declares the praises of the Holy One, Blessed be He, his fate is to be uprooted from the world, as it appears as if he had exhausted all of God’s praises. As it is stated: “Shall it be told to Him when I speak? If a man says it, he would be swallowed up” (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: Rabbi Yehuda, a man of Kefar Gibboraya, and some say he was a man of Kefar Gibbor Ĥayil, taught: What is the meaning of that which is written: “For You silence is praise” (Psalms 65:2)? The best remedy of all is silence, i.e., the optimum form of praising God is silence. The Gemara relates: When Rav Dimi came from Eretz Israel to Babylonia, he said: In the West, Eretz Yisrael, they say an adage: If a word is worth one sela, silence is worth two.,§ It is taught in the mishna: If one read the Megilla by heart he has not fulfilled his obligation. The Gemara asks: From where do we derive this? Rava said: This is derived by means of a verbal analogy between one instance of the term remembrance and another instance of the term remembrance. It is written here, with regard to the Megilla: “That these days should be remembered” (Esther 9:28), and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). Just as there, with regard to Amalek, remembrance is referring specifically to something written in a book, as it is stated, “in the book,” so too here, the Megilla remembrance is through being written in a book.,The Gemara raises a question: But from where do we know that this remembrance that is stated with regard to Amalek and to the Megilla involves reading it out loud from a book? Perhaps it requires merely looking into the book, reading it silently. The Gemara answers: It should not enter your mind to say this, as it was taught in a baraita: The verse states: “Remember what Amalek did to you” (Deuteronomy 25:17). One might have thought that it suffices for one to remember this silently, in his heart. But this cannot be, since when it says subsequently: “You shall not forget” (Deuteronomy 25:19), it is already referring to forgetting from the heart. How, then, do I uphold the meaning of “remember”? What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, with the mouth.,§ It was taught further in the mishna: If one read the Megilla in Aramaic translation he has not fulfilled his obligation. The Gemara asks: What are the circumstances of this case? If we say that the Megilla was written in the original biblical text, i.e., in Hebrew, and he read it in Aramaic translation, then this is the same as reading it by heart, as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: No, it is necessary to teach this case as well, as it is referring to a case in which the Megilla was written not in the original Hebrew but in Aramaic translation, and he read it as written, in Aramaic translation.,§ The mishna continues: However, for those who speak a foreign language, one may read the Megilla in that foreign language. The Gemara raises a difficulty: But didn’t you say in the mishna: If he read it in any other language he has not fulfilled his obligation? The Gemara cites the answer of Rav and Shmuel, who both say: When the mishna says: A foreign language, it is referring specifically to the Greek foreign language, which has a unique status with regard to biblical translation.,The Gemara asks: What are the circumstances of the case? If we say that the Megilla was written in Ashurit, i.e., in Hebrew, and he read it in Greek, this is the same as reading it by heart, and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: Rabbi Aḥa said that Rabbi Elazar said: The mishna is dealing with a case in which the Megilla was written in the Greek foreign language and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: And Rabbi Aḥa further said that Rabbi Elazar said: From where is it derived that the Holy One, Blessed be He, called Jacob El, meaning God? As it is stated: “And he erected there an altar, and he called it El, God of Israel” (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, as if it enters your mind to say that the verse should be understood as saying that Jacob called the altar El, it should have specified the subject of the verb and written: And Jacob called it El. But since the verse is not written this way, the verse must be understood as follows: He called Jacob El; and who called him El? The God of Israel.,The Gemara returns to discussing languages for reading the Megilla and raises an objection against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a baraita: If one read the Megilla in Coptic [Giptit], Ivrit, Elamite, Median, or Greek, he has not fulfilled his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language is comparable only to that which was taught in a different baraita: If one reads the Megilla in Coptic to Copts, in Ivrit to Ivrim, in Elamite to Elamites, or in Greek to Greeks, he has fulfilled his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But if so, that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, why did Rav and Shmuel establish the ruling of the mishna as referring specifically to Greek? Let them interpret it as referring to any foreign language that one speaks. The Gemara explains: Rather, the mishna is to be understood like the baraita, that one who reads the Megilla in a language that he speaks fulfills his obligation; and that which was stated in the name of Rav and Shmuel was said as a general statement, not relating to the mishna but as an independent ruling, as follows: Rav and Shmuel both say: The Greek language is acceptable for everyone, i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: But doesn’t the baraita cited above teach that if one reads the Megilla in Greek to Greeks he has fulfilled his obligation? This implies that reading in Greek, yes, this is acceptable for Greeks, but for everyone else, no, it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the baraita, because they agree with the opinion of Rabban Shimon ben Gamliel. As we learned in a mishna (Megilla 8b): Rabban Shimon ben Gamliel says: Even for books of the Bible, the Sages did not permit them to be written in any foreign language other than Greek, indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, let them state explicitly: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel. Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: Had they said simply that the halakha is in accordance with Rabban Shimon ben Gamliel, I would have said that this applies only to the other books of the Bible, but with regard to the Megilla, of which it is written: “According to their writing,” I would say that one does not fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to teach us that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: And one who speaks a foreign language who heard the Megilla being read in Ashurit, i.e., in Hebrew, has fulfilled his obligation. The Gemara asks: But isn’t it so that he does not understand what they are saying? Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: It is just as it is with women and uneducated people; they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language.,Ravina strongly objects to the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. Is that to say that even we, the Sages, who are very well acquainted with Hebrew, know for certain the meaning of the obscure words ha’aḥashteranim benei haramakhim (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? But nevertheless, we fulfill the mitzva of reading the Megilla and publicizing the miracle of Purim by reading these words as they appear in the original text. Here too, one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the mitzva of reading the Megilla and publicizing the Purim miracle, even if he does not understand the words themselves.,§ The mishna continues: If one reads the Megilla at intervals [seirugin] he has fulfilled his obligation. The Gemara relates that the Sages did not know what is meant by the word seirugin. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to the Sages who were entering the house intermittently rather than in a single group: How long are you going to enter seirugin seirugin? As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word seirugin means at intervals.,It is similarly related that the Sages did not know what is meant by the word ḥalogelogot, which appears in various mishnayot and baraitot. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to a certain man who was scattering purslane: How long will you go on scattering your ḥalogelogot? And from this they understood that ḥalogelogot is purslane.,Likewise, the Sages did not know what is meant by salseleha in the verse: “Get wisdom…salseleha and it will exalt you” (Proverbs 4:7–8). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling [mesalsel] your hair? And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: The Sages did not know what is meant by the word yehav in the verse: “Cast upon the Lord your yehav” (Psalms 55:23). Rabba bar bar Ḥana said: One time I was traveling with a certain Arab [Tayya’a] and I was carrying a load, and he said to me: Take your yehav and throw it on my camel, and I understood that yehav means a load or burden.,And similarly, the Sages did not know what is meant by the word matatei in the verse: “And I will tatei it with the matatei of destruction” (Isaiah 14:23). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to her friend: Take a tateita and tati the house, from which they understood that a matatei is a broom, and the verb tati means to sweep.,On the matter of reading the Megilla with interruptions, the Sages taught the following baraita: If one reads the Megilla at intervals, pausing and resuming at intervals, he has fulfilled his obligation.

38. Anon., Letter of Aristeas, 77 Tagged with subjects: •humor, in hellenistic jewish writings Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 107

77. clearly than in mirrors. But it is impossible to describe the real impression which these works of art produced upon the mind when they were finished. For, when these vessels had been completed and placed side by side, first a silver bowl and then a golden, then another silver, and then another golden, the appearance they presented is altogether indescribable, and those who came to see

40. Anon., Additions To Esther, a-f Tagged with subjects: •humor, in hellenistic jewish writings Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 107

41. Cleodemus Malchus, Ap. Josephus, Antiquities, 1.240-1.241 Tagged with subjects: •humor, in hellenistic jewish writings Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 107

42. Pseudo-Hecataeus, Ap. Josephus, Ap., 1.201-1.204 Tagged with subjects: •humor, in hellenistic jewish writings Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 107

Tiresias: The Ancient Mediterranean Religions Source Database