1. Hebrew Bible, Zephaniah, 3.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 35| 3.9. כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד׃ | 3.9. For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent. |
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2. Hebrew Bible, Numbers, 15.37-15.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 176| 15.37. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.38. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 15.41. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃ | 15.37. And the LORD spoke unto Moses, saying: 15.38. ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 15.40. that ye may remember and do all My commandments, and be holy unto your God. 15.41. I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’ |
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3. Hebrew Bible, Leviticus, 16.12-16.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 20| 16.12. וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13. וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃ 16.14. וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃ 16.15. וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃ | 16.12. And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil. 16.13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not. 16.14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times. 16.15. Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover. |
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4. Hebrew Bible, Deuteronomy, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 12.8, 12.9, 12.10, 12.11, 12.12, 27.8, 27.15-28.68, 28.49 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 176, 177| 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ | 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. |
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5. Hebrew Bible, Esther, 1.22, 3.12, 8.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30| 1.22. וַיִּשְׁלַח סְפָרִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ אֶל־מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְאֶל־עַם וָעָם כִּלְשׁוֹנוֹ לִהְיוֹת כָּל־אִישׁ שֹׂרֵר בְּבֵיתוֹ וּמְדַבֵּר כִּלְשׁוֹן עַמּוֹ׃ 3.12. וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בַּחֹדֶשׁ הָרִאשׁוֹן בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵי־הַמֶּלֶךְ וְאֶל־הַפַּחוֹת אֲשֶׁר עַל־מְדִינָה וּמְדִינָה וְאֶל־שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ׃ 8.9. וַיִּקָּרְאוּ סֹפְרֵי־הַמֶּלֶךְ בָּעֵת־הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא־חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה מָרְדֳּכַי אֶל־הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים־וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל־הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם׃ | 1.22. for he sent letters into all the king’s provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and speak according to the language of his people. 3.12. Then were the king’s scribes called in the first month, on the thirteenth day thereof, and there was written, according to all that Haman commanded, unto the king’s satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring. 8.9. Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. |
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6. Hebrew Bible, Exodus, 32.21-32.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 35| 32.21. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן מֶה־עָשָׂה לְךָ הָעָם הַזֶּה כִּי־הֵבֵאתָ עָלָיו חֲטָאָה גְדֹלָה׃ 32.22. וַיֹּאמֶר אַהֲרֹן אַל־יִחַר אַף אֲדֹנִי אַתָּה יָדַעְתָּ אֶת־הָעָם כִּי בְרָע הוּא׃ 32.23. וַיֹּאמְרוּ לִי עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 32.24. וָאֹמַר לָהֶם לְמִי זָהָב הִתְפָּרָקוּ וַיִּתְּנוּ־לִי וָאַשְׁלִכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה׃ 32.25. וַיַּרְא מֹשֶׁה אֶת־הָעָם כִּי פָרֻעַ הוּא כִּי־פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם׃ | 32.21. And Moses said unto Aaron: ‘What did this people unto thee, that thou hast brought a great sin upon them?’ 32.22. And Aaron said: ‘Let not the anger of my lord wax hot; thou knowest the people, that they are set on evil. 32.23. So they said unto me: Make us a god, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him. 32.24. And I said unto them: Whosoever hath any gold, let them break it off; so they gave it me; and I cast it into the fire, and there came out this calf.’ 32.25. And when Moses saw that the people were broken loose—for Aaron had let them loose for a derision among their enemies— |
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7. Hebrew Bible, Genesis, 1.3, 1.26, 1.28, 2.23, 4.8, 10.1-10.32, 11.1, 11.7-11.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 20, 25, 30, 33, 35| 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 10.1. וַתְּהִי רֵאשִׁית מַמְלַכְתּוֹ בָּבֶל וְאֶרֶךְ וְאַכַּד וְכַלְנֵה בְּאֶרֶץ שִׁנְעָר׃ 10.1. וְאֵלֶּה תּוֹלְדֹת בְּנֵי־נֹחַ שֵׁם חָם וָיָפֶת וַיִּוָּלְדוּ לָהֶם בָּנִים אַחַר הַמַּבּוּל׃ 10.2. אֵלֶּה בְנֵי־חָם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם בְּגוֹיֵהֶם׃ 10.2. בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתֻבָל וּמֶשֶׁךְ וְתִירָס׃ 10.3. וַיְהִי מוֹשָׁבָם מִמֵּשָׁא בֹּאֲכָה סְפָרָה הַר הַקֶּדֶם׃ 10.3. וּבְנֵי גֹּמֶר אַשְׁכֲּנַז וְרִיפַת וְתֹגַרְמָה׃ 10.4. וּבְנֵי יָוָן אֱלִישָׁה וְתַרְשִׁישׁ כִּתִּים וְדֹדָנִים׃ 10.5. מֵאֵלֶּה נִפְרְדוּ אִיֵּי הַגּוֹיִם בְּאַרְצֹתָם אִישׁ לִלְשֹׁנוֹ לְמִשְׁפְּחֹתָם בְּגוֹיֵהֶם׃ 10.6. וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן׃ 10.7. וּבְנֵי כוּשׁ סְבָא וַחֲוִילָה וְסַבְתָּה וְרַעְמָה וְסַבְתְּכָא וּבְנֵי רַעְמָה שְׁבָא וּדְדָן׃ 10.8. וְכוּשׁ יָלַד אֶת־נִמְרֹד הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ׃ 10.9. הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה׃ 10.11. מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה וְאֶת־רְחֹבֹת עִיר וְאֶת־כָּלַח׃ 10.12. וְאֶת־רֶסֶן בֵּין נִינְוֵה וּבֵין כָּלַח הִוא הָעִיר הַגְּדֹלָה׃ 10.13. וּמִצְרַיִם יָלַד אֶת־לוּדִים וְאֶת־עֲנָמִים וְאֶת־לְהָבִים וְאֶת־נַפְתֻּחִים׃ 10.14. וְאֶת־פַּתְרֻסִים וְאֶת־כַּסְלֻחִים אֲשֶׁר יָצְאוּ מִשָּׁם פְּלִשְׁתִּים וְאֶת־כַּפְתֹּרִים׃ 10.15. וּכְנַעַן יָלַד אֶת־צִידֹן בְּכֹרוֹ וְאֶת־חֵת׃ 10.16. וְאֶת־הַיְבוּסִי וְאֶת־הָאֱמֹרִי וְאֵת הַגִּרְגָּשִׁי׃ 10.17. וְאֶת־הַחִוִּי וְאֶת־הַעַרְקִי וְאֶת־הַסִּינִי׃ 10.18. וְאֶת־הָאַרְוָדִי וְאֶת־הַצְּמָרִי וְאֶת־הַחֲמָתִי וְאַחַר נָפֹצוּ מִשְׁפְּחוֹת הַכְּנַעֲנִי׃ 10.19. וַיְהִי גְּבוּל הַכְּנַעֲנִי מִצִּידֹן בֹּאֲכָה גְרָרָה עַד־עַזָּה בֹּאֲכָה סְדֹמָה וַעֲמֹרָה וְאַדְמָה וּצְבֹיִם עַד־לָשַׁע׃ 10.21. וּלְשֵׁם יֻלַּד גַּם־הוּא אֲבִי כָּל־בְּנֵי־עֵבֶר אֲחִי יֶפֶת הַגָּדוֹל׃ 10.22. בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר וְאַרְפַּכְשַׁד וְלוּד וַאֲרָם׃ 10.23. וּבְנֵי אֲרָם עוּץ וְחוּל וְגֶתֶר וָמַשׁ׃ 10.24. וְאַרְפַּכְשַׁד יָלַד אֶת־שָׁלַח וְשֶׁלַח יָלַד אֶת־עֵבֶר׃ 10.25. וּלְעֵבֶר יֻלַּד שְׁנֵי בָנִים שֵׁם הָאֶחָד פֶּלֶג כִּי בְיָמָיו נִפְלְגָה הָאָרֶץ וְשֵׁם אָחִיו יָקְטָן׃ 10.26. וְיָקְטָן יָלַד אֶת־אַלְמוֹדָד וְאֶת־שָׁלֶף וְאֶת־חֲצַרְמָוֶת וְאֶת־יָרַח׃ 10.27. וְאֶת־הֲדוֹרָם וְאֶת־אוּזָל וְאֶת־דִּקְלָה׃ 10.28. וְאֶת־עוֹבָל וְאֶת־אֲבִימָאֵל וְאֶת־שְׁבָא׃ 10.29. וְאֶת־אוֹפִר וְאֶת־חֲוִילָה וְאֶת־יוֹבָב כָּל־אֵלֶּה בְּנֵי יָקְטָן׃ 10.31. אֵלֶּה בְנֵי־שֵׁם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם לְגוֹיֵהֶם׃ 10.32. אֵלֶּה מִשְׁפְּחֹת בְּנֵי־נֹחַ לְתוֹלְדֹתָם בְּגוֹיֵהֶם וּמֵאֵלֶּה נִפְרְדוּ הַגּוֹיִם בָּאָרֶץ אַחַר הַמַּבּוּל׃ 11.1. וַיְהִי כָל־הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים׃ 11.1. אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן־מְאַת שָׁנָה וַיּוֹלֶד אֶת־אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל׃ 11.7. הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃ 11.8. וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃ 11.9. עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃ | 1.3. And God said: ‘Let there be light.’ And there was light. 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’ 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 10.1. Now these are the generations of the sons of Noah: Shem, Ham, and Japheth; and unto them were sons born after the flood. 10.2. The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 10.3. And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah. 10.4. And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim. 10.5. of these were the isles of the nations divided in their lands, every one after his tongue, after their families, in their nations. 10.6. And the sons of Ham: Cush, and Mizraim, and Put, and Canaan. 10.7. And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabteca; and the sons of Raamah: Sheba, and Dedan. 10.8. And Cush begot Nimrod; he began to be a mighty one in the earth. 10.9. He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’ 10.10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 10.11. Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah, 10.12. and Resen between Nineveh and Calah—the same is the great city. 10.13. And Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim, 10.14. and Pathrusim, and Casluhim—whence went forth the Philistines—and Caphtorim. 10.15. And Canaan begot Zidon his firstborn, and Heth; 10.16. and the Jebusite, and the Amorite, and the Girgashite; 10.17. and the Hivite, and the Arkite, and the Sinite; 10.18. and the Arvadite, and the Zemarite, and the Hamathite; and afterward were the families of the Canaanite spread abroad. 10.19. And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza; as thou goest toward Sodom and Gomorrah and Admah and Zeboiim, unto Lasha. 10.20. These are the sons of Ham, after their families, after their tongues, in their lands, in their nations. 10.21. And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born. 10.22. The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram. 10.23. And the sons of Aram: Uz, and Hul, and Gether, and Mash. 10.24. And Arpachshad begot Shelah; and Shelah begot Eber. 10.25. And unto Eber were born two sons; the name of the one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. 10.26. And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah; 10.27. and Hadoram, and Uzal, and Diklah; 10.28. and Obal, and Abimael, and Sheba; 10.29. and Ophir, and Havilah, and Jobab; all these were the sons of Joktan. 10.30. And their dwelling was from Mesha, as thou goest toward Sephar, unto the mountain of the east. 10.31. These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. 10.32. These are the families of the sons of Noah, after their generations, in their nations; and of these were the nations divided in the earth after the flood. 11.1. And the whole earth was of one language and of one speech. 11.7. Come, let us go down, and there confound their language, that they may not understand one another’s speech.’ 11.8. So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city. 11.9. Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth. |
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8. Hebrew Bible, Joshua, 1.8, 4.1-4.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 20, 178| 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 4.2. וְאֵת שְׁתֵּים עֶשְׂרֵה הָאֲבָנִים הָאֵלֶּה אֲשֶׁר לָקְחוּ מִן־הַיַּרְדֵּן הֵקִים יְהוֹשֻׁעַ בַּגִּלְגָּל׃ 4.2. קְחוּ לָכֶם מִן־הָעָם שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ־אֶחָד אִישׁ־אֶחָד מִשָּׁבֶט׃ 4.3. וְצַוּוּ אוֹתָם לֵאמֹר שְׂאוּ־לָכֶם מִזֶּה מִתּוֹךְ הַיַּרְדֵּן מִמַּצַּב רַגְלֵי הַכֹּהֲנִים הָכִין שְׁתֵּים־עֶשְׂרֵה אֲבָנִים וְהַעֲבַרְתֶּם אוֹתָם עִמָּכֶם וְהִנַּחְתֶּם אוֹתָם בַּמָּלוֹן אֲשֶׁר־תָּלִינוּ בוֹ הַלָּיְלָה׃ 4.4. וַיִּקְרָא יְהוֹשֻׁעַ אֶל־שְׁנֵים הֶעָשָׂר אִישׁ אֲשֶׁר הֵכִין מִבְּנֵי יִשְׂרָאֵל אִישׁ־אֶחָד אִישׁ־אֶחָד מִשָּׁבֶט׃ 4.5. וַיֹּאמֶר לָהֶם יְהוֹשֻׁעַ עִבְרוּ לִפְנֵי אֲרוֹן יְהוָה אֱלֹהֵיכֶם אֶל־תּוֹךְ הַיַּרְדֵּן וְהָרִימוּ לָכֶם אִישׁ אֶבֶן אַחַת עַל־שִׁכְמוֹ לְמִסְפַּר שִׁבְטֵי בְנֵי־יִשְׂרָאֵל׃ 4.6. לְמַעַן תִּהְיֶה זֹאת אוֹת בְּקִרְבְּכֶם כִּי־יִשְׁאָלוּן בְּנֵיכֶם מָחָר לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה לָכֶם׃ 4.7. וַאֲמַרְתֶּם לָהֶם אֲשֶׁר נִכְרְתוּ מֵימֵי הַיַּרְדֵּן מִפְּנֵי אֲרוֹן בְּרִית־יְהוָה בְּעָבְרוֹ בַּיַּרְדֵּן נִכְרְתוּ מֵי הַיַּרְדֵּן וְהָיוּ הָאֲבָנִים הָאֵלֶּה לְזִכָּרוֹן לִבְנֵי יִשְׂרָאֵל עַד־עוֹלָם׃ 4.8. וַיַּעֲשׂוּ־כֵן בְּנֵי־יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוֹשֻׁעַ וַיִּשְׂאוּ שְׁתֵּי־עֶשְׂרֵה אֲבָנִים מִתּוֹךְ הַיַּרְדֵּן כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־יְהוֹשֻׁעַ לְמִסְפַּר שִׁבְטֵי בְנֵי־יִשְׂרָאֵל וַיַּעֲבִרוּם עִמָּם אֶל־הַמָּלוֹן וַיַּנִּחוּם שָׁם׃ | 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success. 4.2. ’Take you twelve men out of the people, out of every tribe a man, 4.3. and command ye them, saying: Take you hence out of the midst of the Jordan, out of the place where the priests’feet stood, twelve stones made ready, and carry them over with you, and lay them down in the lodging-place, where ye shall lodge this night.’ 4.4. Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man; 4.5. and Joshua said unto them: ‘Pass on before the ark of the LORD your God into the midst of the Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel; 4.6. that this may be a sign among you, that when your children ask in time to come, saying: What mean ye by these stones? 4.7. then ye shall say unto them: Because the waters of the Jordan were cut off before the ark of the covet of the LORD; when it passed over the Jordan, the waters of the Jordan were cut off; and these stones shall be for a memorial unto the children of Israel for ever.’ 4.8. And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as the LORD spoke unto Joshua, according to the number of the tribes of the children of Israel; and they carried them over with them unto the place where they lodged, and laid them down there. |
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9. Hebrew Bible, Jeremiah, 5.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 190| 5.15. הִנְנִי מֵבִיא עֲלֵיכֶם גּוֹי מִמֶּרְחָק בֵּית יִשְׂרָאֵל נְאֻם־יְהֹוָה גּוֹי אֵיתָן הוּא גּוֹי מֵעוֹלָם הוּא גּוֹי לֹא־תֵדַע לְשֹׁנוֹ וְלֹא תִשְׁמַע מַה־יְדַבֵּר׃ | 5.15. Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD; It is an enduring nation, It is an ancient nation, A nation whose language thou knowest not, Neither understandest what they say. |
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10. Hebrew Bible, Isaiah, 35.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 35| 35.6. אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה׃ | 35.6. Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert. |
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11. Hebrew Bible, Ezra, 7.6, 7.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 12, 25, 84| 7.6. הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃ | 7.6. this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him. 7.10. For Ezra had set his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and ordices. |
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12. Hebrew Bible, Nehemiah, 8.1-8.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 84| 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ | 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel. 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law. 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 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. |
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| 13. Dead Sea Scrolls, War Scroll, 10.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30 |
| 14. Dead Sea Scrolls, Exposition On The Patriarchs, 5, 3 i (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30 |
15. Hebrew Bible, Daniel, 7.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30| 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ | 7.14. 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. |
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16. Philo of Alexandria, On The Confusion of Tongues, 13, 9 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 30 | 9. But he who brings his account nearer the truth, has distinguished between the rational and irrational animals, so that he testifies that identity of language belong to men alone: and this also, as they say, is a fabulous story. And indeed they affirm, that the separation of language into an infinite variety of dialects, which Moses calls the confusion of tongues, was effected as a remedy for sins, in order that men might not be able to cooperate in common for deeds of wickedness through understanding one another; and that they might not, when they were in a manner deprived of all means of communication with one another, be able with united energies to apply themselves to the same actions. |
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17. Tosefta, Sotah, 7.7, 15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 177, 178| 7.7. ועוד דרש (קוהלת י) דברי חכמים כדרבונות וכמסמרות נטועים מה דרבן זה מכוין את הפרה להביא חיים לעולם אף דברי תורה [אינן אלא חיים לעולם] שנאמר (משלי ג׳:י״ח) עץ חיים היא אי מה דרבן זה מיטלטל יכול אף דברי תורה כן ת\"ל [וכמסמרות נטועים או אינן חסירין ולא יתירין] ת\"ל נטועים מה נטיעה פרה ורבה אף דברי תורה פרין ורבין בעלי אסופות אלו תלמידי חכמים שנכנסין ויושבין אסופות ואומרים על טמא טמא ועל טהור טהור על טמא במקומו ועל טהור במקומו שמא יאמר אדם בדעתו הואיל וב\"ש מטמאין וב\"ה מטהרין איש פלוני אוסר איש פלוני מתיר [למה] אני למד תורה מעתה [ת\"ל דברים הדברים אלה הדברים כל הדברים נתנו מרועה אחד כלם אל אחד בראן פרנס אחד נתנן רבון כל המעשים ברוך הוא אמרן אף אתה עשה לבך חדרי חדרים והכניס בו דברי ב\"ש ודברי ב\"ה דברי המטמאין ודברי המטהרין] אמר להן אין דור יתום שר' אלעזר בן עזריה שרוי בתוכו. | |
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18. Tosefta, Shabbat, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 120| 13.2. שנים שצדו את הצבי שניהן פטורין שאין שנים חייבין על מלאכה אחת צדו הראשון והניחו שניהם חייבין צדו הראשון ונתנו לשני הראשון חייב והשני פטור. | |
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19. Mishnah, Megillah, 1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 33| 1.8. אֵין בֵּין סְפָרִים לִתְפִלִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִין בְּכָל לָשׁוֹן, וּתְפִלִּין וּמְזוּזוֹת אֵינָן נִכְתָּבוֹת אֶלָּא אַשּׁוּרִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית: | 1.8. There is no difference between scrolls [of the Tanakh] and tefillin and mezuzahs except that scrolls may be written in any language whereas tefillin and mezuzahs may be written only in Assyrian. Rabban Shimon ben Gamaliel says that scrolls [of the Tanakh] were permitted [by the sages] to be written only in Greek. |
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20. Mishnah, Sotah, 7.1, 7.1-8.1, 7.2, 7.5, 9.1, 9.14 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 178| 9.14. בַּפֻּלְמוֹס שֶׁל אַסְפַּסְיָנוּס גָּזְרוּ עַל עַטְרוֹת חֲתָנִים, וְעַל הָאֵרוּס. בַּפֻּלְמוֹס שֶׁל טִיטוּס גָּזְרוּ עַל עַטְרוֹת כַּלּוֹת, וְשֶׁלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית. בַּפֻּלְמוֹס הָאַחֲרוֹן גָּזְרוּ שֶׁלֹּא תֵצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר, וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר: | 9.14. During the war with Vespasian they [the rabbis] decreed against [the use of] crowns worn by bridegrooms and against [the use of] the bell. During the war with Quietus they decreed against [the use of] crowns worn by brides and that nobody should teach their child Greek. During the final war they decreed that a bride should not go out in a palanquin inside the city, but our rabbis decreed that a bride may go out in a palanquin inside the city. |
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| 21. Tosefta, Avodah Zarah, 1.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 178 |
| 22. Palestinian Talmud, Peah, 1.1, 15c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 178 |
| 23. Palestinian Talmud, Megillah, 2.1, 73a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 176 |
| 24. Palestinian Talmud, Sotah, 7.1, 21b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 176 |
25. Babylonian Talmud, Sotah, 32b, 49b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 172 49b. אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים, | |
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26. Babylonian Talmud, Megillah, 8b-9b, 18a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 33| 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. |
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| 27. Babylonian Talmud, Bava Qamma, 82b-83a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 172 |
28. Anon., 4 Ezra, 5.13, 6.31 Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 20, 35 | 5.13. These are the signs which I am permitted to tell you, and if you pray again, and weep as you do now, and fast for seven days, you shall hear yet greater things than these." |
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| 29. Anon., Fragmentary Targum, gen 11.1 Tagged with subjects: •holy tongue/language, Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 35 |
| 30. Anon., Tanḥ. Noaḥ, 19, 28, 22 Tagged with subjects: •nan Found in books: Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 25 |
