1. Hebrew Bible, Psalms, 25.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 58, 60| 25.14. "סוֹד יְהוָה לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם׃", | 25.14. "The counsel of the LORD is with them that fear Him; And His covet, to make them know it.", |
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2. Hebrew Bible, Numbers, 8.14-8.19, 21.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •inspiration, divine •dead sea scrolls, divine inspiration as source of halakhah Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 23; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42, 43| 8.14. "וְהִבְדַּלְתָּ אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃", 8.15. "וְאַחֲרֵי־כֵן יָבֹאוּ הַלְוִיִּם לַעֲבֹד אֶת־אֹהֶל מוֹעֵד וְטִהַרְתָּ אֹתָם וְהֵנַפְתָּ אֹתָם תְּנוּפָה׃", 8.16. "כִּי נְתֻנִים נְתֻנִים הֵמָּה לִי מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת פִּטְרַת כָּל־רֶחֶם בְּכוֹר כֹּל מִבְּנֵי יִשְׂרָאֵל לָקַחְתִּי אֹתָם לִי׃", 8.17. "כִּי לִי כָל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי אֹתָם לִי׃", 8.18. "וָאֶקַּח אֶת־הַלְוִיִּם תַּחַת כָּל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל׃", 8.19. "וָאֶתְּנָה אֶת־הַלְוִיִּם נְתֻנִים לְאַהֲרֹן וּלְבָנָיו מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת־עֲבֹדַת בְּנֵי־יִשְׂרָאֵל בְּאֹהֶל מוֹעֵד וּלְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל וְלֹא יִהְיֶה בִּבְנֵי יִשְׂרָאֵל נֶגֶף בְּגֶשֶׁת בְּנֵי־יִשְׂרָאֵל אֶל־הַקֹּדֶשׁ׃", 21.18. "בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃", | 8.14. "Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be Mine.", 8.15. "And after that shall the Levites go in to do the service of the tent of meeting; and thou shalt cleanse them, and offer them for a wave-offering.", 8.16. "For they are wholly given unto Me from among the children of Israel; instead of all that openeth the womb, even the first-born of all the children of Israel, have I taken them unto Me.", 8.17. "For all the first-born among the children of Israel are Mine, both man and beast; on the day that I smote all the first-born in the land of Egypt I sanctified them for Myself.", 8.18. "And I have taken the Levites instead of all the first-born among the children of Israel.", 8.19. "And I have given the Levites— they are given to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tent of meeting, and to make atonement for the children of Israel, that there be no plague among the children of Israel, through the children of Israel coming nigh unto the sanctuary.’", 21.18. "The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;", |
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3. Hebrew Bible, Malachi, 2.4-2.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •inspiration, divine Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 23| 2.4. "וִידַעְתֶּם כִּי שִׁלַּחְתִּי אֲלֵיכֶם אֵת הַמִּצְוָה הַזֹּאת לִהְיוֹת בְּרִיתִי אֶת־לֵוִי אָמַר יְהוָה צְבָאוֹת׃", 2.5. "בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם וָאֶתְּנֵם־לוֹ מוֹרָא וַיִּירָאֵנִי וּמִפְּנֵי שְׁמִי נִחַת הוּא׃", 2.6. "תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ וְעַוְלָה לֹא־נִמְצָא בִשְׂפָתָיו בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי וְרַבִּים הֵשִׁיב מֵעָוֺן׃", 2.7. "כִּי־שִׂפְתֵי כֹהֵן יִשְׁמְרוּ־דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ יְהוָה־צְבָאוֹת הוּא׃", 2.8. "וְאַתֶּם סַרְתֶּם מִן־הַדֶּרֶךְ הִכְשַׁלְתֶּם רַבִּים בַּתּוֹרָה שִׁחַתֶּם בְּרִית הַלֵּוִי אָמַר יְהוָה צְבָאוֹת׃", 2.9. "וְגַם־אֲנִי נָתַתִּי אֶתְכֶם נִבְזִים וּשְׁפָלִים לְכָל־הָעָם כְּפִי אֲשֶׁר אֵינְכֶם שֹׁמְרִים אֶת־דְּרָכַי וְנֹשְׂאִים פָּנִים בַּתּוֹרָה׃", | 2.4. "Know then that I have sent This commandment unto you, That My covet might be with Levi, Saith the LORD of hosts.", 2.5. "My covet was with him of life and peace, and I gave them to him, And of fear, and he feared Me, And was afraid of My name.", 2.6. "The law of truth was in his mouth, And unrighteousness was not found in his lips; He walked with Me in peace and uprightness, And did turn many away from iniquity.", 2.7. "For the priest’s lips should keep knowledge, And they should seek the law at his mouth; For he is the messenger of the LORD of hosts.", 2.8. "But ye are turned aside out of the way; Ye have caused many to stumble in the law; Ye have corrupted the covet of Levi, Saith the LORD of hosts.", 2.9. "Therefore have I also made you Contemptible and base before all the people, According as ye have not kept My ways, But have had respect of persons in the law.", |
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4. Hebrew Bible, Leviticus, 20.10, 29.28, 30.10-30.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 41, 45, 67 | 20.10. "And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death.", |
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5. Hebrew Bible, Genesis, 22.3-22.4, 49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) •inspiration, divine Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 32; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73| 22.3. "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃", 22.4. "בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃", | 22.3. "And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.", 22.4. "On the third day Abraham lifted up his eyes, and saw the place afar off.", 49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.", |
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6. Hebrew Bible, Exodus, 20.21, 24.2, 32.25-32.29, 33.13, 34.1-34.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300, 302; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 21, 23; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73| 20.21. "מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃", 24.2. "וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃", 32.25. "וַיַּרְא מֹשֶׁה אֶת־הָעָם כִּי פָרֻעַ הוּא כִּי־פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם׃", 32.26. "וַיַּעֲמֹד מֹשֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַיהוָה אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל־בְּנֵי לֵוִי׃", 32.27. "וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃", 32.28. "וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃", 32.29. "וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם לַיהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה׃", 33.13. "וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃", 34.1. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה פְּסָל־לְךָ שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ׃", 34.1. "וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כָּל־עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת אֲשֶׁר לֹא־נִבְרְאוּ בְכָל־הָאָרֶץ וּבְכָל־הַגּוֹיִם וְרָאָה כָל־הָעָם אֲשֶׁר־אַתָּה בְקִרְבּוֹ אֶת־מַעֲשֵׂה יְהוָה כִּי־נוֹרָא הוּא אֲשֶׁר אֲנִי עֹשֶׂה עִמָּךְ׃", 34.2. "וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה וְלֹא־יֵרָאוּ פָנַי רֵיקָם׃", 34.2. "וֶהְיֵה נָכוֹן לַבֹּקֶר וְעָלִיתָ בַבֹּקֶר אֶל־הַר סִינַי וְנִצַּבְתָּ לִי שָׁם עַל־רֹאשׁ הָהָר׃", 34.3. "וְאִישׁ לֹא־יַעֲלֶה עִמָּךְ וְגַם־אִישׁ אַל־יֵרָא בְּכָל־הָהָר גַּם־הַצֹּאן וְהַבָּקָר אַל־יִרְעוּ אֶל־מוּל הָהָר הַהוּא׃", 34.3. "וַיַּרְא אַהֲרֹן וְכָל־בְּנֵי יִשְׂרָאֵל אֶת־מֹשֶׁה וְהִנֵּה קָרַן עוֹר פָּנָיו וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו׃", 34.4. "וַיִּפְסֹל שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל־הַר סִינַי כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִים׃", | 20.21. "An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.", 24.2. "and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’", 32.25. "And when Moses saw that the people were broken loose—for Aaron had let them loose for a derision among their enemies—", 32.26. "then Moses stood in the gate of the camp, and said: ‘Whoso is on the LORD’S side, let him come unto me.’ And all the sons of Levi gathered themselves together unto him.", 32.27. "And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’", 32.28. "And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men.", 32.29. "And Moses said: ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son and against his brother; that He may also bestow upon you a blessing this day.’", 33.13. "Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’", 34.1. "And the LORD said unto Moses: ‘Hew thee two tables of stone like unto the first; and I will write upon the tables the words that were on the first tables, which thou didst break.", 34.2. "And be ready by the morning, and come up in the morning unto mount Sinai, and present thyself there to Me on the top of the mount.", 34.3. "And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.’", 34.4. "And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand two tables of stone.", |
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7. Hebrew Bible, Deuteronomy, 13.1-13.3, 17.8, 17.10, 17.18-17.20, 18.20-18.22, 22.22, 31.9-31.13, 31.24-31.29, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 23; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 46, 49, 51, 54, 67| 13.1. "אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃", 13.1. "כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃", 13.2. "כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃", 13.3. "וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃", 17.8. "כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃", 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׃", 18.21. "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׃", 22.22. "כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", 31.9. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃", 31.11. "בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃", 31.12. "הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 31.13. "וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃", 31.24. "וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת עַל־סֵפֶר עַד תֻּמָּם׃", 31.25. "וַיְצַו מֹשֶׁה אֶת־הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה לֵאמֹר׃", 31.26. "לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃", 31.27. "כִּי אָנֹכִי יָדַעְתִּי אֶת־מֶרְיְךָ וְאֶת־עָרְפְּךָ הַקָּשֶׁה הֵן בְּעוֹדֶנִּי חַי עִמָּכֶם הַיּוֹם מַמְרִים הֱיִתֶם עִם־יְהֹוָה וְאַף כִּי־אַחֲרֵי מוֹתִי׃", 31.28. "הַקְהִילוּ אֵלַי אֶת־כָּל־זִקְנֵי שִׁבְטֵיכֶם וְשֹׁטְרֵיכֶם וַאֲדַבְּרָה בְאָזְנֵיהֶם אֵת הַדְּבָרִים הָאֵלֶּה וְאָעִידָה בָּם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃", 31.29. "כִּי יָדַעְתִּי אַחֲרֵי מוֹתִי כִּי־הַשְׁחֵת תַּשְׁחִתוּן וְסַרְתֶּם מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִי אֶתְכֶם וְקָרָאת אֶתְכֶם הָרָעָה בְּאַחֲרִית הַיָּמִים כִּי־תַעֲשׂוּ אֶת־הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ בְּמַעֲשֵׂה יְדֵיכֶם׃", 33.8. "וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃", 33.9. "הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃", 33.11. "בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃", | 13.1. "All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.", 13.2. "If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder,", 13.3. "and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;", 17.8. "If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose.", 17.10. "And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.", 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.", 18.20. "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.", 22.22. "If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel.", 31.9. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.", 31.10. "And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles,", 31.11. "when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.", 31.12. "Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;", 31.13. "and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’", 31.24. "And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,", 31.25. "that Moses commanded the Levites, that bore the ark of the covet of the LORD, saying:", 31.26. "’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee.", 31.27. "For I know thy rebellion, and thy stiff neck; behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?", 31.28. "Assemble unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them.", 31.29. "For I know that after my death ye will in any wise deal corruptly, and turn aside from the way which I have commanded you; and evil will befall you in the end of days; because ye will do that which is evil in the sight of the LORD, to provoke Him through the work of your hands.’", 33.8. "And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;", 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.", 33.10. "They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .", 33.11. "Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again.", |
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8. Hebrew Bible, Habakkuk, 2.2-2.4 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •inspiration, divine Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 24| 2.2. "וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃", 2.2. "וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃", 2.3. "כִּי עוֹד חָזוֹן לַמּוֹעֵד וְיָפֵחַ לַקֵּץ וְלֹא יְכַזֵּב אִם־יִתְמַהְמָהּ חַכֵּה־לוֹ כִּי־בֹא יָבֹא לֹא יְאַחֵר׃", 2.4. "הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃", | 2.2. "And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly.", 2.3. "For the vision is yet for the appointed time, And it declareth of the end, and doth not lie; Though it tarry, wait for it; Because it will surely come, it will not delay.’", 2.4. "Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.", |
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9. Hebrew Bible, Jeremiah, 28.6, 28.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 24; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 50| 28.6. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃", 28.15. "וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אֶל־חֲנַנְיָה הַנָּבִיא שְׁמַע־נָא חֲנַנְיָה לֹא־שְׁלָחֲךָ יְהוָה וְאַתָּה הִבְטַחְתָּ אֶת־הָעָם הַזֶּה עַל־שָׁקֶר׃", | 28.6. "even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!", 28.15. "Then said the prophet Jeremiah unto Haiah the prophet: ‘Hear now, Haiah; the LORD hath not sent thee; but thou makest this people to trust in a lie.", |
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10. Hebrew Bible, Isaiah, 40.3, 40.5, 54.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 42, 43, 44, 45| 40.3. "קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃", 40.3. "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃", 40.5. "וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃", 54.16. "הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃", | 40.3. "Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.", 40.5. "And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’", 54.16. "Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy.", |
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11. Hebrew Bible, 2 Kings, 2.1-2.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 23, 24, 76| 2.1. "וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃", 2.1. "וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃", 2.2. "וַיֹּאמֶר אֵלִיָּהוּ אֶל־אֱלִישָׁע שֵׁב־נָא פֹה כִּי יְהוָה שְׁלָחַנִי עַד־בֵּית־אֵל וַיֹּאמֶר אֱלִישָׁע חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיֵּרְדוּ בֵּית־אֵל׃", 2.2. "וַיֹּאמֶר קְחוּ־לִי צְלֹחִית חֲדָשָׁה וְשִׂימוּ שָׁם מֶלַח וַיִּקְחוּ אֵלָיו׃", 2.3. "וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃", 2.4. "וַיֹּאמֶר לוֹ אֵלִיָּהוּ אֱלִישָׁע שֵׁב־נָא פֹה כִּי יְהוָה שְׁלָחַנִי יְרִיחוֹ וַיֹּאמֶר חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיָּבֹאוּ יְרִיחוֹ׃", | 2.1. "And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal.", 2.2. "And Elijah said unto Elisha: ‘Tarry here, I pray thee; for the LORD hath sent me as far as Beth-el.’ And Elisha said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ So they went down to Beth-el.—", 2.3. "And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—", 2.4. "And Elijah said unto him: ‘Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho.’ And he said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ So they came to Jericho.—", |
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| 12. Hebrew Bible, Ezekiel, 2.8-3.3, 4, 37 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 32 |
13. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 126| 22b. διθυράμβων καὶ τοὺς ἄλλους, ὡς ἐνταῦθα ἐπʼ αὐτοφώρῳ καταληψόμενος ἐμαυτὸν ἀμαθέστερον ἐκείνων ὄντα. ἀναλαμβάνων οὖν αὐτῶν τὰ ποιήματα ἅ μοι ἐδόκει μάλιστα πεπραγματεῦσθαι αὐτοῖς, διηρώτων ἂν αὐτοὺς τί λέγοιεν, ἵνʼ ἅμα τι καὶ μανθάνοιμι παρʼ αὐτῶν. αἰσχύνομαι οὖν ὑμῖν εἰπεῖν, ὦ ἄνδρες, τἀληθῆ· ὅμως δὲ ῥητέον. ὡς ἔπος γὰρ εἰπεῖν ὀλίγου αὐτῶν ἅπαντες οἱ παρόντες ἂν βέλτιον ἔλεγον περὶ ὧν αὐτοὶ ἐπεποιήκεσαν. ἔγνων οὖν αὖ καὶ περὶ τῶν ποιητῶν ἐν ὀλίγῳ τοῦτο, ὅτι οὐ σοφίᾳ ποιοῖεν | 22b. and the rest, thinking that there I should prove by actual test that I was less learned than they. So, taking up the poems of theirs that seemed to me to have been most carefully elaborated by them, I asked them what they meant, that I might at the same time learn something from them. Now I am ashamed to tell you the truth, gentlemen; but still it must be told. For there was hardly a man present, one might say, who would not speak better than they about the poems they themselves had composed. So again in the case of the poets also I presently recognized this, |
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14. Hebrew Bible, Ecclesiastes, 2.14, 7.10 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 47, 61| 2.14. "הֶחָכָם עֵינָיו בְּרֹאשׁוֹ וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ וְיָדַעְתִּי גַם־אָנִי שֶׁמִּקְרֶה אֶחָד יִקְרֶה אֶת־כֻּלָּם׃", | 2.14. "The wise man, his eyes are in his head; But the fool walketh in darkness. And I also perceived that one event happeneth to them all.", 7.10. "Say not thou: ‘How was it that the former days were better than these?’ for it is not out of wisdom that thou inquirest concerning this.", |
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15. Hebrew Bible, 2 Chronicles, 17.7-17.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •inspiration, divine Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 23| 17.7. "וּבִשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ שָׁלַח לְשָׂרָיו לְבֶן־חַיִל וּלְעֹבַדְיָה וְלִזְכַרְיָה וְלִנְתַנְאֵל וּלְמִיכָיָהוּ לְלַמֵּד בְּעָרֵי יְהוּדָה׃", 17.8. "וְעִמָּהֶם הַלְוִיִּם שְׁמַעְיָהוּ וּנְתַנְיָהוּ וּזְבַדְיָהוּ וַעֲשָׂהאֵל ושמרימות [וּשְׁמִירָמוֹת] וִיהוֹנָתָן וַאֲדֹנִיָּהוּ וְטוֹבִיָּהוּ וְטוֹב אֲדוֹנִיָּה הַלְוִיִּם וְעִמָּהֶם אֱלִישָׁמָע וִיהוֹרָם הַכֹּהֲנִים׃", 17.9. "וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃", | 17.7. "Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;", 17.8. "and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests.", 17.9. "And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people.", |
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| 16. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 221 |
| 17. Thucydides, The History of The Peloponnesian War, 8.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •poets and poetry, and divine inspiration Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 126 |
| 18. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 221 |
19. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 221| 533e. ἄγειν δακτυλίους, ὥστʼ ἐνίοτε ὁρμαθὸς μακρὸς πάνυ σιδηρίων καὶ δακτυλίων ἐξ ἀλλήλων ἤρτηται· πᾶσι δὲ τούτοις ἐξ ἐκείνης τῆς λίθου ἡ δύναμις ἀνήρτηται. οὕτω δὲ καὶ ἡ Μοῦσα ἐνθέους μὲν ποιεῖ αὐτή, διὰ δὲ τῶν ἐνθέων τούτων ἄλλων ἐνθουσιαζόντων ὁρμαθὸς ἐξαρτᾶται. ΣΩ. πάντες γὰρ οἵ τε τῶν ἐπῶν ποιηταὶ οἱ ἀγαθοὶ οὐκ ἐκ τέχνης ἀλλʼ ἔνθεοι ὄντες καὶ κατεχόμενοι πάντα ταῦτα τὰ καλὰ λέγουσι ποιήματα, καὶ οἱ μελοποιοὶ οἱ ἀγαθοὶ ὡσαύτως, ὥσπερ οἱ κορυβαντιῶντες | 533e. and attract other rings; so that sometimes there is formed quite a long chain of bits of iron and rings, suspended one from another; and they all depend for this power on that one stone. In the same manner also the Muse inspires men herself, and then by means of these inspired persons the inspiration spreads to others, and holds them in a connected chain. Soc. For all the good epic poets utter all those fine poems not from art, but as inspired and possessed, and the good lyric poets likewise; |
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| 20. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338 |
21. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 221| 149b. ΘΕΑΙ. ἔγωγε. ΣΩ. εἴπω οὖν σοι τὸ αἴτιον; ΘΕΑΙ. πάνυ μὲν οὖν. ΣΩ. ἐννόησον δὴ τὸ περὶ τὰς μαίας ἅπαν ὡς ἔχει, καὶ ῥᾷον μαθήσῃ ὃ βούλομαι. οἶσθα γάρ που ὡς οὐδεμία αὐτῶν ἔτι αὐτὴ κυϊσκομένη τε καὶ τίκτουσα ἄλλας μαιεύεται, ἀλλʼ αἱ ἤδη ἀδύνατοι τίκτειν. ΘΕΑΙ. πάνυ μὲν οὖν. ΣΩ. αἰτίαν δέ γε τούτου φασὶν εἶναι τὴν Ἄρτεμιν, ὅτι ἄλοχος οὖσα τὴν λοχείαν εἴληχε. στερίφαις μὲν οὖν ἄρα | 149b. THEAET. Yes, I have. SOC. Shall I tell you the reason then? THEAET. Oh yes, do. SOC. Just take into consideration the whole business of the midwives, and you will understand more easily what I mean. For you know, I suppose, that no one of them attends other women while she is still capable of conceiving and bearing but only those do so who have become too old to bear. THEAET. Yes, certainly. SOC. They say the cause of this is Artemis, because she, a childless goddess, has had childbirth allotted to her as her special province. Now it would seem she did not allow |
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22. Aristophanes, Clouds, 602 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •poets and poetry, and divine inspiration Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 221| 602. αἰγίδος ἡνίοχος πολιοῦχος ̓Αθάνα, | |
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23. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 126| 99c. γίγνεται· ᾗ οἱ πολιτικοὶ ἄνδρες χρώμενοι τὰς πόλεις ὀρθοῦσιν, οὐδὲν διαφερόντως ἔχοντες πρὸς τὸ φρονεῖν ἢ οἱ χρησμῳδοί τε καὶ οἱ θεομάντεις· καὶ γὰρ οὗτοι ἐνθουσιῶντες λέγουσιν μὲν ἀληθῆ καὶ πολλά, ἴσασι δὲ οὐδὲν ὧν λέγουσιν. ΜΕΝ. κινδυνεύει οὕτως ἔχειν. ΣΩ. οὐκοῦν, ὦ Μένων, ἄξιον τούτους θείους καλεῖν τοὺς ἄνδρας, οἵτινες νοῦν μὴ ἔχοντες πολλὰ καὶ μεγάλα κατορθοῦσιν ὧν πράττουσι καὶ λέγουσι; ΜΕΝ. πάνυ γε. ΣΩ. ὀρθῶς ἄρʼ ἂν καλοῖμεν θείους τε οὓς νυνδὴ ἐλέγομεν | 99c. This is the means which statesmen employ for their direction of states, and they have nothing more to do with wisdom than soothsayers and diviners; for these people utter many a true thing when inspired, but have no knowledge of anything they say. Men. I daresay that is so. Soc. And may we, Meno, rightly call those men divine who, having no understanding, yet succeed in many a great deed and word? Men. Certainly. Soc. Then we shall be right in calling those divine of whom |
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24. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 126| 265b. ΦΑΙ. πάνυ γε. ΣΩ. τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ τελεστικήν, Μουσῶν δʼ αὖ ποιητικήν, τετάρτην δὲ ἀφροδίτης καὶ Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι, καὶ οὐκ οἶδʼ ὅπῃ τὸ ἐρωτικὸν πάθος ἀπεικάζοντες, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι, τάχα δʼ ἂν καὶ ἄλλοσε παραφερόμενοι, κεράσαντες οὐ παντάπασιν ἀπίθανον λόγον, | 265b. Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat |
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25. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •poets and poetry, and divine inspiration Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 221| 16c. ΣΩ. ἣν δηλῶσαι μὲν οὐ πάνυ χαλεπόν, χρῆσθαι δὲ παγχάλεπον· πάντα γὰρ ὅσα τέχνης ἐχόμενα ἀνηυρέθη πώποτε διὰ ταύτης φανερὰ γέγονε. σκόπει δὲ ἣν λέγω. ΠΡΩ. λέγε μόνον. ΣΩ. θεῶν μὲν εἰς ἀνθρώπους δόσις, ὥς γε καταφαίνεται ἐμοί, ποθὲν ἐκ θεῶν ἐρρίφη διά τινος Προμηθέως ἅμα φανοτάτῳ τινὶ πυρί· καὶ οἱ μὲν παλαιοί, κρείττονες ἡμῶν καὶ ἐγγυτέρω θεῶν οἰκοῦντες, ταύτην φήμην παρέδοσαν, ὡς ἐξ ἑνὸς μὲν καὶ πολλῶν ὄντων τῶν ἀεὶ λεγομένων εἶναι, πέρας δὲ καὶ ἀπειρίαν ἐν αὑτοῖς σύμφυτον ἐχόντων. δεῖν | 16c. Soc. One which is easy to point out, but very difficult to follow for through it all the inventions of art have been brought to light. See this is the road I mean. Pro. Go on what is it? Soc. A gift of gods to men, as I believe, was tossed down from some divine source through the agency of a Prometheus together with a gleaming fire; and the ancients, who were better than we and lived nearer the gods, handed down the tradition that all the things which are ever said to exist are sprung from one and many and have inherent in them the finite and the infinite. This being the way in which these things are arranged, |
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26. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 221| 274c. αὐτῶν, καὶ ἔτʼ ἀμήχανοι καὶ ἄτεχνοι κατὰ τοὺς πρώτους ἦσαν χρόνους, ἅτε τῆς μὲν αὐτομάτης τροφῆς ἐπιλελοιπυίας, πορίζεσθαι δὲ οὐκ ἐπιστάμενοί πω διὰ τὸ μηδεμίαν αὐτοὺς χρείαν πρότερον ἀναγκάζειν. ἐκ τούτων πάντων ἐν μεγάλαις ἀπορίαις ἦσαν. ὅθεν δὴ τὰ πάλαι λεχθέντα παρὰ θεῶν δῶρα ἡμῖν δεδώρηται μετʼ ἀναγκαίας διδαχῆς καὶ παιδεύσεως, πῦρ μὲν παρὰ Προμηθέως, τέχναι δὲ παρʼ Ἡφαίστου | 274c. and were in the first ages still without resources or skill; the food which had formerly offered itself freely had failed them, and they did not yet know how to provide for themselves, because no necessity had hitherto compelled them. On all these accounts they were in great straits; and that is the reason why the gifts of the gods that are told of in the old traditions were given us with the needful information and instruction,—fire by Prometheus, the arts by Hephaestus and the goddess who is his fellow-artisan, seeds and plants by other deities. |
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27. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 221 | 329c. at which I wondered, and on which my spirit would fain be satisfied. You said that Zeus had sent justice and respect to mankind, and furthermore it was frequently stated in your discourse that justice, temperance, holiness and the rest were all but one single thing, virtue: pray, now proceed to deal with these in more precise exposition, stating whether virtue is a single thing, of which justice and temperance and holiness are parts, |
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| 28. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •poets and poetry, and divine inspiration Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 126 |
29. Septuagint, Wisdom of Solomon, 8.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338 | 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. |
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| 30. Dead Sea Scrolls, Damascus Covenant, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 3.12, 3.13, 3.14, 3.15, 3.16, 5.20-6.11, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 66 |
| 31. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 3.12, 3.13, 3.14, 3.15, 3.16, 5.20-6.11, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 66 |
| 32. Dead Sea Scrolls, Community Rule, 5.1-5.4, 6.8-6.13, 6.16, 6.19, 7.11-7.12, 8.10-8.16, 9.10-9.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah •inspiration, divine Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 154; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 44, 55, 62, 63, 64 |
| 33. Dead Sea Scrolls, Temple Scroll, 56.1-56.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 48 |
34. Philo of Alexandria, On The Change of Names, 123-124, 8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300 | 8. but when he found nothing, not even any appearance at all resembling what he had hoped to behold; he, then, giving up all idea of receiving instruction on that point from any other source, flies to the very being himself whom he was seeking, and entreats him, saying, "Show my thyself that I may see thee so as to know Thee." But, nevertheless, he fails to obtain the end which he had proposed to himself, and which he had accounted the most all-sufficient gift for the most excellent race of creation, mankind, namely a knowledge of those bodies and things which are below the living God. |
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35. Philo of Alexandria, On The Creation of The World, 71, 70 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300 | 70. And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect: |
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36. Philo of Alexandria, On The Posterity of Cain, 13, 16, 12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300 | 12. Therefore punishment which is the chastiser of impious men, will await Cain who has now departed from before the face of God, but Moses will suggest to those who know God, a most excellent suggestion, to love God and to obey him, and cleave to him, for he tells men that this is the life which in truth is tranquil and lasting, and he very emphatically invites us to the honour of the one being who is above all others to be beloved and honoured, bidding us cleave to him, recommending to us a continual and constant and inseparable harmony and union of friendship with him. |
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37. Philo of Alexandria, On Dreams, 1.41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300 | 1.41. We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names; |
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38. Philo of Alexandria, On The Virtues, 217 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 302 | 217. For, indeed, his servants at all times steadfastly observed him, as subjects observe a ruler, looking with admiration at the universal greatness of his nature and disposition, which was more perfect than is customary to meet with in a man; for he did not use the same conversation as ordinary men, but, like one inspired, spoke in general in more dignified language. Whenever, therefore, he was possessed by the Holy Spirit he at once changed everything for the better, his eyes and his complexion, and his size and his appearance while standing, and his motions, and his voice; the Holy Spirit, which, being breathed into him from above, took up its lodging in his soul, clothing his body with extraordinary beauty, and investing his words with persuasiveness at the same time that it endowed his hearers with understanding. |
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| 39. Philo of Alexandria, On The Contemplative Life, 2.83-2.90, 11.83-11.90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 158, 182 |
| 40. Philo of Alexandria, On The Embassy To Gaius, 1.33-1.34, 2.32, 3.101 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286, 300, 302 |
| 41. Philo of Alexandria, Questions On Exodus, 2.29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 302 |
| 42. Philo of Alexandria, Questions On Genesis, 1.90, 4.140 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286, 302 |
43. Philo of Alexandria, Who Is The Heir, 265 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286 | 265. and this very frequently happens to the race of prophets; for the mind that is in us is removed from its place at the arrival of the divine Spirit, but is again restored to its previous habitation when that Spirit departs, for it is contrary to holy law for what is mortal to dwell with what is immortal. On this account the setting of our reason, and the darkness which surrounds it, causes a trance and a heaven-inflicted madness. |
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44. Philo of Alexandria, That God Is Unchangeable, 93, 2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 286 | 2. and a mention of the divine spirit has already been made, as he has already stated, that it is very difficult for it to remain throughout all ages in the soul, which is divisible into many parts, and which assumes many forms, and is clothed with a most heavy burden, namely its bulk of flesh; after this spirit, therefore, the angels of God go in unto the daughters of men. |
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45. Philo of Alexandria, On The Migration of Abraham, 34-36 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300 | 36. That then which is shown is that thing so worthy of being beheld, so worthy of being contemplated, so worthy of being beloved, the perfect good, the nature of which is to change and sweeten the bitternesses of the soul, the most beautiful additional seasoning, full of all kinds of sweetnesses, by the addition of which, even those things which are not nutritious become salutary food; for it is said, that "the Lord showed him (Moses) a tree, and he cast it into the Water," that is to say, into the mind dissolved, and relaxed, and full of bitterness, that it might become sweetened and serviceable. |
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46. Philo of Alexandria, On The Life of Moses, 1.175, 2.69, 2.265 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 302 | 1.175. Thus he spoke to them while yet standing still. But after a short time he became inspired by God, and being full of the divine spirit and under the influence of that spirit which was accustomed to enter into him, he prophesied and animated them thus: "This army which you behold so splendidly equipped with arms, you shall no more see arrayed against you; for it shall fall, utterly and completely overthrown, so that not a relic shall be seen any more upon the earth, and that not at any distance of time, but this very next night." 2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person. 2.265. I omit to mention that all such conjectures are akin to prophecy; for the mind could never make such correct and felicitous conjectures, unless it were a divine spirit which guided their feet into the way of truth; |
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47. Philo of Alexandria, On Drunkenness, 152 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •inspiration, divine Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300 | 152. And from this it results that the mind which is filled with unmixed sobriety is of itself a complete and entire libation, and is offered as such to and consecrated to God. For what is the meaning of the expression, "I will pour out my soul before the Lord," but "I will consecrate it entirely to him?" Having broken all the chains by which it was formerly bound, which all the empty anxieties of mortal life fastened around it, and having led it forth and emancipated it from them, he has stretched, and extended, and diffused it to such a degree that it reaches even the extreme boundaries of the universe, and is borne onwards to the beautiful and glorious sight of the uncreate God. |
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48. New Testament, Matthew, 16.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 339| 16.25. ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δʼ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν. | 16.25. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. |
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49. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 82 | 436e. in their aberration from the beautiful and divine origin, and ascribe everything to bodies and their behaviour, to clashes, transmutations, and combinations. Hence the reasoning of both parties is deficient in what is essential to it, since the one ignores or omits the intermediate and the agent, the other the source and the means. He who was the first to comprehend clearly both these points and to take, as a necessary adjunct to the agent that creates and actuates, the underlying matter, which is acted upon, clears us also of all suspicion of wilful misstatement. The fact is that we do not make the prophetic art godless or irrational |
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50. New Testament, Titus, 2.14, 3.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 339, 341| 2.14. ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶκαθαρίσῃ ἑαυτῷ λαὸν περιούσιον,ζηλωτὴν καλῶν ἔργων. 3.4. ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, | 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 3.4. But when the kindness of God our Savior and his love toward mankind appeared, |
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51. New Testament, Romans, 1.16, 1.20, 2.10-2.11, 3.9, 3.18, 3.20, 4.3, 4.11-4.12, 10.14-10.17, 11.13-11.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300, 302; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 32; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338, 340, 341| 1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε [πρῶτον] καὶ Ἕλληνι· 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.11. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ. 3.9. Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι, 3.18. 3.20. διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 4.3. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 4.11. καὶσημεῖονἔλαβενπεριτομῆς,σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐντῇ ἀκροβυστίᾳ,εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς [τὴν] δικαιοσύνην, 4.12. καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ. 10.14. Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; 10.15. πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; καθάπερ γέγραπταιὩς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά. 10.16. Ἀλλʼ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαίας γὰρ λέγειΚύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; 10.17. ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ. 11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 11.14. εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. 11.15. εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν; 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26. καθὼς γέγραπται 11.27. 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 11.29. ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ. 11.30. ὥσπερ γὰρ ὑμεῖς ποτὲ ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθίᾳ, 11.31. οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν· 11.32. συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. | 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.18. "There is no fear of God before their eyes." 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.12. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!" 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report?" 10.17. So faith comes by hearing, and hearing by the word of God. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins." 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. |
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52. New Testament, 1 Thessalonians, 4.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338| 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· | 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, |
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53. New Testament, Galatians, 6.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 339| 6.14. ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ. | 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. |
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| 54. Longinus, On The Sublime, 1.4, 3.5, 8.1-8.4, 12.4-12.5, 13.2, 15.1, 16.2, 32.7, 39.2, 44.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 604, 608, 610 |
| 55. New Testament, Hebrews, 1.1, 5, 11, 11.1-2.6, 11.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 337 |
56. Mishnah, Eduyot, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 65| 1.5. "וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן: \n", | 1.5. "And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number.", |
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57. Mishnah, Sanhedrin, 5.5, 11.1, 11.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 50, 62, 67| 5.5. "אִם מָצְאוּ לוֹ זְכוּת, פְּטָרוּהוּ. וְאִם לָאו, מַעֲבִירִין דִּינוֹ לְמָחָר. הָיוּ מִזְדַּוְּגִין זוּגוֹת זוּגוֹת, וּמְמַעֲטִין בְּמַאֲכָל, וְלֹא הָיוּ שׁוֹתִין יַיִן כָּל הַיּוֹם, וְנוֹשְׂאִין וְנוֹתְנִין כָּל הַלַּיְלָה, וְלַמָּחֳרָת מַשְׁכִּימִין וּבָאִין לְבֵית דִּין. הַמְזַכֶּה אוֹמֵר אֲנִי מְזַכֶּה וּמְזַכֶּה אֲנִי בִמְקוֹמִי, וְהַמְחַיֵּב אוֹמֵר אֲנִי מְחַיֵּב וּמְחַיֵּב אֲנִי בִמְקוֹמִי. הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵינוֹ יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. טָעוּ בְדָּבָר, שְׁנֵי סוֹפְרֵי הַדַּיָּנִין מַזְכִּירִין אוֹתָן. אִם מָצְאוּ לוֹ זְכוּת, פְּטָרוּהוּ. וְאִם לָאו, עוֹמְדִים לְמִנְיָן. שְׁנֵים עָשָׂר מְזַכִּין וְאַחַד עָשָׂר מְחַיְּבִין, זַכַּאי. שְׁנֵים עָשָׂר מְחַיְּבִין וְאַחַד עָשָׂר מְזַכִּין, וַאֲפִלּוּ אַחַד עָשָׂר מְזַכִּין וְאַחַד עָשָׂר מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, וַאֲפִלּוּ עֶשְׂרִים וּשְׁנַיִם מְזַכִּין אוֹ מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, יוֹסִיפוּ הַדַּיָּנִין. עַד כַּמָּה מוֹסִיפִין, שְׁנַיִם שְׁנַיִם עַד שִׁבְעִים וְאֶחָד. שְׁלֹשִׁים וְשִׁשָּׁה מְזַכִּין וּשְׁלֹשִׁים וַחֲמִשָּׁה מְחַיְּבִין, זַכַּאי. שְׁלֹשִׁים וְשִׁשָּׁה מְחַיְּבִין וּשְׁלֹשִׁים וַחֲמִשָּׁה מְזַכִּין, דָּנִין אֵלּוּ כְּנֶגֶד אֵלּוּ עַד שֶׁיִּרְאֶה אֶחָד מִן הַמְחַיְּבִין דִּבְרֵי הַמְזַכִּין: \n", 11.1. "אֵלּוּ הֵן הַנֶּחֱנָקִין, הַמַּכֶּה אָבִיו וְאִמּוֹ, וְגוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל, וְזָקֵן מַמְרֵא עַל פִּי בֵית דִּין, וּנְבִיא הַשֶּׁקֶר, וְהַמִּתְנַבֵּא בְּשֵׁם עֲבוֹדָה זָרָה, וְהַבָּא עַל אֵשֶׁת אִישׁ, וְזוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ. הַמַּכֶּה אָבִיו וְאִמּוֹ אֵינוֹ חַיָּב עַד שֶׁיַּעֲשֶׂה בָהֶן חַבּוּרָה. זֶה חֹמֶר בַּמְקַלֵּל מִבַּמַּכֶּה, שֶׁהַמְקַלֵּל לְאַחַר מִיתָה חַיָּב, וְהַמַּכֶּה לְאַחַר מִיתָה פָּטוּר. הַגּוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ וְיִשְׁתַּמֵּשׁ בּוֹ, שֶׁנֶּאֱמַר (דברים כד) וְהִתְעַמֶּר בּוֹ וּמְכָרוֹ. הַגּוֹנֵב אֶת בְּנוֹ, רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. גָּנַב מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, רַבִּי יְהוּדָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין: \n", | 5.5. "If they find him not guilty, he is discharged, if not, it [the trial] is adjourned till the following day. During this time they [the judges] go about in pairs, practice moderation in food, drink no wine the whole day, and discuss the case throughout the night. Early next morning they reassemble in court. He who is in favor of acquittal states, ‘I declare him innocent and I stand by my opinion.’ While he who is in favor of condemnation says: ‘I declare him guilty and stand by my opinion.’ One who [previously] argued for conviction may now argue for acquittal, but one who [previously] argued for acquittal may not now argue for conviction. If they have made any mistake, the two judges’ scribes are to remind them. If they find him not guilty, they discharge him. If not, they take a vote. If twelve acquit and eleven condemn, he is acquitted. If twelve condemn and eleven acquit, or if eleven condemn and eleven acquit and one says, ‘I do not know,’ or even if twenty-two acquit or condemn and a single one says, ‘I do not know,’ they add to the judges. Up to what number is the court increased? By twos up to the limit of seventy-one. If thirty-six acquit and thirty-five condemn, he is acquitted. But if thirty-six condemn and thirty-five acquit, the two sides debate the case together until one of those who condemn agrees with the view of those who are for acquittal.", 11.1. "The following are strangled: One who strikes his father or mother; One who kidnaps a Jew; An elder who rebels against the ruling of the court; A false prophet; One who prophesies in the name of an idol; One who commits adultery; Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her. The one who strikes his father or his mother is liable only if he wounds them. In this respect, cursing is more stringent than striking, for one who curses [his/her parents] after death is liable, while one who strikes them after death is not. One who kidnaps a Jew is not liable unless he brings him onto his own property. Rabbi Judah said: “Until he brings him onto his own property and puts him to service, as it says, “If a man is found to have kidnapped a fellow Israelite, enslaving him or selling him” (Deut. 24:7). If he kidnaps his own son. Rabbi Ishmael the son of Rabbi Yoha ben Beroka declares him liable, but the Sages exempt [him]. If he kidnapped one who was half a slave and half free, Rabbi Judah declares him liable, but the Sages exempt [him].", |
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58. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 58| 4.3. "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: \n", | 4.3. "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.", |
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59. New Testament, 1 Corinthians, 1.22, 1.24, 2.9, 3.1, 13.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 325, 337, 339, 343| 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 13.13. νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη· τὰ τρία ταῦτα, μείζων δὲ τούτων ἡ ἀγάπη. | 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. |
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60. Tosefta, Yevamot, 1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 61| 1.2. "שש עריות חמורות מאלו מפני שהן נשואות לאחרים צרותיהן מותרות אמו ואשת אביו ואחות אביו ואחותו מאביו ואשת אחיו מאביו ואשת אחי אביו שאין צרה אלא מאח נישאו לאחין שלא בעבירה צרותיהן פטורות הלכו צרות אלו ונשאו ב\"ש אומרים הן פסולות והולד פסול וב\"ה אומרים הן כשירות והולד כשר נתיבמו ב\"ש אומרים הן כשירות והולד כשר וב\"ה אומרים הן פסולות והולד ממזר א\"ר יוחנן בן נורי בא וראה היאך הלכה זו רווחת בישראל [לקיים] כדברי ב\"ש הולד ממזר [כדברי] ב\"ה [אם לקיים] כדברי ב\"ה הולד פגום [כדברי] ב\"ש אלא בואו [נתקן] שיהו הצרות חולצות ולא מתיבמות [ולא הספיק] לגמור את הדבר עד שנטרפה [שעה] אמר רשב\"ג מה נעשה לצרות הראשונות שאלו את רבי יהושע [בני צרות מה הן אמר להם למה] אתם מכניסין ראשי בין שני הרים גדולים [בין] ב\"ש [ובין ב\"ה] שירוצו את ראשי אלא מעיד אני על משפחת בית עלובאי מבית [צבאים] [ועל משפחת] בית קופאי מבית מקושש [שהן] בני צרות ומהם כהנים והיו מקריבין [לגבי מזבח] א\"ר טרפון תאב אני שיהא לי צרת הבת ואשיאנה לכהונה א\"ר אליעזר אע\"פ שנחלקו בית שמאי [כנגד ב\"ה] בצרות מודים שאין הולד ממזר [שאין ממזר] אלא [מן האשה שאסורה] איסור ערוה [וחייבין עליה] כרת.", | |
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| 61. New Testament, 2 Thessalonians, 2.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 342 |
62. New Testament, 2 Corinthians, 4.4, 6.7, 10.5, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73, 339| 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 6.7. ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης 10.5. λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ, 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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63. New Testament, Colossians, 1.9-1.11, 1.25-1.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73| 1.9. Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 1.10. περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, 1.11. ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς, 1.25. ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 1.27. οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· | 1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God, 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; |
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| 64. Tosefta, Sanhedrin, 14.13-14.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 50, 52 |
| 65. Tosefta, Hagigah, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 60 |
66. New Testament, Ephesians, 1.4, 1.18, 2.14, 3.3-3.5, 3.10-3.11, 4.13, 4.22, 4.24, 6.11-6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73, 325, 339, 341, 343| 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.18. πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4. πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.11. κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.22. ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, 4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. 6.11. ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου· 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. | 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. |
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67. New Testament, Acts, 2.1-2.13, 17.24-17.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 66; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73| 2.1. Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό, 2.2. καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι, 2.3. καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, 2.4. καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 2.5. Ἦσαν δὲ [ἐν] Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 2.6. γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουσεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν· 2.7. ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; 2.8. καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν; 2.9. Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν, 2.10. Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι, 2.11. Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ. 2.12. ἐξίσταντο δὲ πάντες καὶ διηποροῦντο, ἄλλος πρὸς ἄλλον λέγοντες Τί θέλει τοῦτο εἶναι; 2.13. ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι Γλεύκους μεμεστωμένοι εἰσίν. 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· | 2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.8. How do we hear, everyone in our own native language? 2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God!" 2.12. They were all amazed, and were perplexed, saying one to another, "What does this mean?" 2.13. Others, mocking, said, "They are filled with new wine." 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. |
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| 68. Clement of Alexandria, Exhortation To The Greeks, 1.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 343 |
| 69. Palestinian Talmud, Sanhedrin, 11.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 50 |
| 70. Clement of Alexandria, Miscellanies, 1.3.22, 1.4.27, 1.17.85, 1.19.94, 1.20.97-1.20.98, 2.1.2, 2.2-2.6, 2.2.8, 2.3.10, 2.4.13-2.4.14, 2.6.25-2.6.26, 2.6.28, 2.6.30, 2.8, 2.9.41-2.9.45, 2.12.54-2.12.55, 2.16.77, 2.18.78, 2.20.104, 2.20.109-2.20.110, 3.1.1, 3.16.101, 4.7.47, 4.14.96, 5.1.5, 5.6.35, 5.10.60, 6.1.1, 6.6.46, 6.6.49, 6.7.58-6.7.60, 6.8.67, 6.10.81, 6.11.95, 6.12.103, 6.76, 7.1.1, 7.3.14, 7.3.17, 7.3.20, 7.11.60-7.11.68, 7.13.82, 7.14, 7.16.95 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 73, 325, 337, 338, 339, 340, 341, 343 |
| 71. Anon., Sifre Deuteronomy, 154, 84, 153 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 47 |
| 72. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 67, 68 |
73. Eusebius of Caesarea, Ecclesiastical History, 6.14.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 325 | 6.14.2. He says that the Epistle to the Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that Luke translated it carefully and published it for the Greeks, and hence the same style of expression is found in this epistle and in the Acts. |
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74. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 47| 25b. ואומר (תהלים צט, ו) משה ואהרן בכהניו ושמואל בקוראי שמו שקל הכתוב שלשה קלי עולם כשלשה חמורי עולם,לומר לך ירובעל בדורו כמשה בדורו בדן בדורו כאהרן בדורו יפתח בדורו כשמואל בדורו ללמדך שאפילו קל שבקלין ונתמנה פרנס על הצבור הרי הוא כאביר שבאבירים,ואומר (דברים יז, ט) ובאת אל הכהנים הלוים ואל השופט אשר יהיה בימים ההם וכי תעלה על דעתך שאדם הולך אצל הדיין שלא היה בימיו הא אין לך לילך אלא אצל שופט שבימיו ואומר (קהלת ז, י) אל תאמר מה היה שהימים הראשונים היו טובים מאלה:,נטל מקלו ומעותיו בידו: תנו רבנן כיון שראה אותו עמד מכסאו ונשקו על ראשו אמר לו שלום עליך רבי ותלמידי רבי שלמדתני תורה ברבים ותלמידי שאני גוזר עליך גזירה ואתה מקיימה כתלמיד אשרי הדור שהגדולים נשמעים לקטנים קל וחומר קטנים לגדולים,קל וחומר חיובא הוא אלא מתוך שהגדולים נשמעים לקטנים נושאין קטנים קל וחומר בעצמן:, br br big strongהדרן עלך אם אינן מכירין /strong /big br br,מתני׳ big strongראוהו /strong /big בית דין וכל ישראל נחקרו העדים ולא הספיקו לומר מקודש עד שחשיכה הרי זה מעובר,ראוהו ב"ד בלבד יעמדו שנים ויעידו בפניהם ויאמרו מקודש מקודש ראוהו שלשה והן בית דין יעמדו השנים ויושיבו מחביריהם אצל היחיד ויעידו בפניהם ויאמרו מקודש מקודש שאין היחיד נאמן על ידי עצמו:, big strongגמ׳ /strong /big למה לי למיתנא ראוהו בית דין וכל ישראל איצטריך סד"א הואיל וראוהו בית דין וכל ישראל איפרסמא לה ולא ליעברוה קמ"ל,וכיון דתנא ליה ראוהו ב"ד וכל ישראל נחקרו העדים למה לי ה"ק א"נ נחקרו העדים ולא הספיקו לומר מקודש עד שחשיכה הרי זה מעובר,וכיון דתנא עד שחשיכה הרי זה מעובר למה לי למיתנייה חקירת העדים כלל,איצטריך סד"א תיהוי חקירת עדים כתחילת דין ומקודש מקודש כגמר דין ולקדשי בליליא מידי דהוה אדיני ממונות דתנן דיני ממונות דנין ביום וגומרין בלילה הכא נמי מקדשין בליליא קמ"ל,ואימא הכי נמי אמר קרא (תהלים פא, ה) כי חק לישראל הוא משפט לאלהי יעקב אימת הוי חק בגמר דין וקא קרי ליה רחמנא משפט מה משפט ביום אף הכא נמי ביום:,ראוהו בית דין יעמדו שנים ויעידו בפניהם ואמאי לא תהא שמיעה גדולה מראייה,א"ר זירא כגון שראוהו בלילה:,ראוהו שלשה והן בית דין יעמדו שנים ויושיבו מחביריהם אצל היחיד אמאי הכא נמי נימא לא תהא שמיעה גדולה מראייה וכי תימא ה"נ כגון שראוהו בלילה היינו הך,סיפא איצטריכא ליה דאין היחיד נאמן על ידי עצמו דסלקא דעתך אמינא הואיל (ותנן) דיני ממונות בשלשה ואם היה מומחה לרבים דן אפילו ביחיד הכא נמי ניקדשיה ביחידי קמ"ל,ואימא הכא נמי אין לך מומחה לרבים בישראל יותר ממשה רבינו וקאמר ליה הקב"ה עד דאיכא אהרן בהדך דכתיב (שמות יב, א) ויאמר ה' אל משה ואל אהרן בארץ מצרים לאמר החדש הזה לכם,למימרא דעד נעשה דיין לימא מתני' דלא כר"ע דתניא סנהדרין שראו אחד שהרג את הנפש | 25b. b And it says /b in another verse: b “Moses and Aaron among His priests, and Samuel among those who call His name; /b they called upon the Lord, and He answered them” (Psalms 99:6). This verse equates Samuel to Moses and Aaron. In this manner, b the verse weighed three light ones of the world, /b i.e., it considered the three less distinguished figures of Gideon, Samson, and Jephthah b as /b equal to b three significant ones of the world, /b Moses, Aaron, and Samuel, three of the greatest leaders of the Jewish people.,This comes b to tell you /b that b Jerubaal in his generation /b is worthy of being treated b like Moses in his generation; Bedan in his generation /b is b like Aaron in his generation; /b and b Jephthah in his generation /b is b like Samuel in his generation. /b This serves b to teach you /b that b even the lightest of the light, /b i.e., the least distinguished individual, once b he has been appointed /b as b a leader over the community, he /b must be treated b like the greatest of the great, /b and all are required to heed him and obey his rulings., b And it /b further b says: “And you shall come to the priests, the Levites, and to the judge who shall be in those days” /b (Deuteronomy 17:9). b But /b can it b enter your mind that a person /b can b go to a judge that is not /b alive b in his days? /b What, then, is the meaning of the phrase “in those days”? It teaches that b you /b need b to go only to the judge in one’s days, /b i.e., he is authorized to judge and decide matters. b And it /b also b says: “Do not say: How was it that the former days were better than these? /b For it is not out of wisdom that you inquire concerning this” (Ecclesiastes 7:10). Instead, one must accept the rulings of the leaders of his generation.,§ The mishna taught: Rabbi Yehoshua b took his staff and his money in his hand, /b and appeared before Rabban Gamliel on the day on which Yom Kippur occurred according to his calculation, as Rabban Gamliel had ordered him to do. b The Sages taught /b in a i baraita /i : b When /b Rabban Gamliel b saw /b Rabbi Yehoshua, b he rose from his chair and kissed him on his head /b and b said to him: Peace be on you, my teacher and my student. My teacher, as you have taught me Torah in public, and my student, as I issue a decree against you and you fulfill it like a student /b of mine. b Fortunate is the generation in which the greater heed the lesser, and /b it is b an i a fortiori /i /b inference that the generation in which b the lesser /b heed b the greater /b is certainly fortunate as well.,The Gemara questions this last point: Is this derived by b an i a fortiori /i /b inference? This is incorrect, as b it is an obligation /b for the lesser to heed those who are greater than them. b Rather, /b Rabbi Gamliel meant the following: b Since the greater heed the lesser, the lesser apply an i a fortiori /i /b inference b to themselves /b and heed the leaders of the generation.,, strong MISHNA: /strong If b the court and all of /b the b Jewish people saw /b the new moon, and b the witnesses were interrogated, but /b the court b did not manage to say: Sanctified, before nightfall, /b so that the thirtieth day already passed, the previous month b is /b rendered b a full, /b thirty-day month, and the following day is observed as the New Moon.,If b the court alone saw /b the new moon, b two /b members of the court b should stand and testify before the others, and /b the court b should say: Sanctified, sanctified. /b If b three /b people b saw /b the new moon, b and they are /b themselves members of b a court /b for this purpose, b two /b of them b should stand and seat /b two b of their colleagues next to the individual /b who remains of the three, thereby forming a new court of three. The two standing judges b should /b then b testify before /b the three seated judges that they saw the new moon and the seated judges b say: Sanctified, sanctified. /b This procedure is necessary b because an individual is not authorized /b to declare the month sanctified b by himself. /b Rather, a court of three is required., strong GEMARA: /strong The Gemara asks: b Why do I /b need the mishna b to teach: /b If b the court and all of /b the b Jewish people saw /b the new moon? Merely stating that the court saw the moon would have sufficed, since its sanctification depends on them. The Gemara answers: b It was necessary /b for the mishna to teach that even in that case, the month is intercalated. As b it might enter your mind to say /b that b since the court and all of /b the b Jewish people saw /b the new moon, b it was publicized /b that it was the New Moon that day, b and let them /b no longer b intercalate /b the month. Therefore, the i tanna /i of the mishna b teaches us /b that even in the case where all the Jewish people saw the new moon, the New Moon must be declared by the court.,The Gemara asks further: b But once /b the mishna b states: /b If b the court and all of /b the b Jewish people saw /b the new moon, b why do I /b need it to say: And b the witnesses were interrogated? /b Why are witnesses necessary if the new moon was already seen by the court? The Gemara answers that b this is what /b the i tanna /i b is saying: Alternatively, /b if b the witnesses were interrogated, but /b the court b had no time to say: Sanctified, before nightfall, /b the previous month is b intercalated /b and rendered a full month of thirty days.,The Gemara raises another difficulty. b But once /b the mishna b taught: /b But the court did not manage to say: Sanctified, b before nightfall, /b the previous month is rendered a full, thirty-day month, b why do I /b need the mishna b to teach /b about b the interrogation of the witnesses? /b This i halakha /i was already stated with regard to a case where the court itself saw the new moon.,The Gemara explains: It b was necessary, /b as it might b enter your mind to say: Let the interrogation of the witnesses be /b regarded b as the beginning of the judicial /b process, b and /b let the declaration: b Sanctified, sanctified, /b be regarded b as the conclusion of the judicial /b process, b and let them sanctify /b the month b at night, /b because the process began during the day. This process would then be b just as it is in /b cases of b monetary law, as we learned /b in a mishna: In cases of b monetary law, /b although they must be adjudicated during the day, the court may b judge /b the majority of a case b during the day, /b and b complete /b the trial and issue the ruling b at night. Here too, /b one might assume that the court may b sanctify /b the month b at night, /b as the process began during the day. Therefore, the mishna b teaches us /b that the court may not do so.,The Gemara raises another difficulty: b Why not say /b that, b indeed, /b the sanctification of the month should be treated like monetary cases? The Gemara answers: b The verse states /b with regard to Rosh HaShana: b “For this is a statute for Israel, a judgment [ i mishpat /i ] of the God of Jacob” /b (Psalms 81:5). b When does /b the sanctification of the month b become a statute? At the end of the judicial process, and the Merciful One calls it a judgment /b as well, thereby teaching that b just as /b the primary time of b a judgment is during the day, here too, /b with regard to the sanctification of the New Moon, the process must take place b during the day, /b and not at night.,§ The mishna continues: If b the court /b alone b saw /b the new moon, b two /b members of the court b should stand and testify before the others. /b The Gemara ponders: If the court saw the new moon, b why /b is it necessary for two of its members to testify before the others? b Hearing /b their testimony b should not be greater than /b actually b seeing /b the new moon.,The Gemara responds that b Rabbi Zeira said: /b The mishna is addressing a case b where /b the court b saw /b the new moon b at night. /b Because they saw it at night, their testimony is inadmissible at that time, as testimonies are admissible only during the day. They must therefore wait until the following day and testify as any ordinary person would.,The mishna continues: If b three /b people b saw /b the new moon, b and they are /b themselves members of b a court /b for this purpose, b two /b of them b should stand and seat /b two b of their colleagues next to the individual /b who remains of the three. The Gemara asks: b Why /b is this necessary? b Here too, let us say: Hearing /b their testimony b should not be greater than /b actually b seeing /b the new moon. b And if you say /b that b here too, /b the mishna is addressing a case b where they saw /b the new moon b at night, this /b case b is /b identical to b that /b previous one, and there would be no need for two separate rulings.,The Gemara answers: b It was necessary /b to teach b the last clause, /b which states: b Because an individual is not deemed credible /b and authorized to declare the month sanctified b by himself. For /b it might b enter your mind to say /b that b since we learned /b in a i baraita /i : Cases of b monetary law /b are adjudicated b by /b a court of b three /b judges, b but if /b a person b was a publicly recognized expert, he may judge /b monetary matters b even individually, then here too, /b one judge b should /b be authorized to b sanctify /b the month b individually /b if he is a recognized expert. Therefore, the mishna b teaches us /b that this is not so, and that three judges are required for the sanctification of the month.,The Gemara asks: b But why not say that here too, /b a recognized expert can sanctify the month individually? The Gemara rejects this possibility: But certainly b there was no publicly recognized expert among /b the b Jewish people greater than our teacher Moses, /b and nevertheless b the Holy One, Blessed be He, said to him: /b You may not sanctify the new month b until Aaron is with you, as it is written: “And the Lord spoke to Moses and Aaron in the land of Egypt, saying, this month shall be for you /b the beginning of months” (Exodus 12:1–2), where the word “you” is in the plural form. And since, to avoid deadlock, a court cannot be composed of an even number of judges, another judge must be added. It is therefore apparent that three judges are required for the sanctification of the month by Torah law.,The Gemara asks: b Is this to say that a witness becomes a judge, /b i.e., that one who witnessed an event can himself serve as a judge concerning the matter? b Let us say that the mishna is not in accordance with /b the opinion of b Rabbi Akiva, for it was taught /b in a i baraita /i : If b the Sanhedrin saw someone kill /b another b person, /b |
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75. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •dead sea scrolls, divine inspiration as source of halakhah Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 66| 85a. אלא ספק איש ספק אשה,ורבי יוסי לטעמיה דאמר אשה ודאית נמי תקעה דתניא בני ישראל סומכין ולא בנות ישראל סומכות,רבי יוסי ורבי שמעון אומרים נשים סומכות רשות,אמר רבינא ולמאי דקאמרי רבנן נמי אית ליה פירכא מה לתקיעת שופר שכן ודאה דוחה שבת במקדש תאמר בכיסוי דליתיה כלל,השיב ר"א הקפר בריבי מה למילה שכן אינה נוהגת בלילי ימים טובים בלילי ימים טובים הוא דלא נהגא בשאר לילי נהגא,אלא מה למילה שכן אינה נוהגת בלילות כבימים תאמר בכסוי שנוהג בלילות כבימים א"ר אבא זה אחד מן הדברים שאמר רבי חייא אין [לי] עליהן תשובה והשיב רבי אלעזר [הקפר] ברבי תשובה:, big strongמתני׳ /strong /big השוחט ונמצאת טריפה והשוחט לעבודת כוכבים והשוחט חולין בפנים וקדשים בחוץ חיה ועוף הנסקלים רבי מאיר מחייב וחכמים פוטרים,השוחט ונתנבלה בידו הנוחר והמעקר פטור מלכסות:, big strongגמ׳ /strong /big אמר רבי חייא בר אבא א"ר יוחנן ראה רבי דבריו של ר"מ באותו ואת בנו ושנאו בלשון חכמים ודרבי שמעון בכסוי הדם ושנאו בלשון חכמים,מאי טעמא דרבי מאיר באותו ואת בנו אמר ר' יהושע בן לוי גמר שחיטה שחיטה משחוטי חוץ,מה התם שחיטה שאינה ראויה שמה שחיטה אף הכא נמי שחיטה שאינה ראויה שמה שחיטה,ורבי שמעון מאי טעמא א"ר מני בר פטיש גמר (בראשית מג, טז) מטבוח טבח והכן מה להלן שחיטה ראויה אף כאן שחיטה ראויה,ור"מ נמי ליגמר מטבוח דנין שחיטה משחיטה ואין דנין שחיטה מטביחה,מה נפקא מינה הא תנא דבי רבי ישמעאל (ויקרא יד, לט) ושב הכהן ובא הכהן זו היא שיבה זו היא ביאה,הני מילי היכא דליכא דדמי ליה אבל איכא דדמי ליה מדדמי ליה ילפינן,ורבי שמעון נמי ליגמר משחוטי חוץ דנין חולין מחולין ואין דנין חולין מקדשים,ור' מאיר אטו אותו ואת בנו בקדשים מי לא נהיג היינו דקאמר רבי חייא ראה רבי דבריו של רבי מאיר באותו ואת בנו ושנאו בלשון חכמים,מאי טעמא דר' מאיר בכסוי הדם אמר ר' שמעון בן לקיש גמר שפיכה שפיכה משחוטי חוץ מה להלן שחיטה שאינה ראויה שמה שחיטה אף כאן שחיטה שאינה ראויה שמה שחיטה,ורבי שמעון (ויקרא יז, י) אשר יאכל כתיב ורבי מאיר ההוא למעוטי עוף טמא הוא דאתא ורבי שמעון עוף טמא מאי טעמא דלאו בר אכילה הוא טרפה נמי לאו בר אכילה הוא,והיינו דאמר רבי חייא ראה רבי דבריו של רבי שמעון בכסוי הדם ושנאו בלשון חכמים,אמר רבי אבא | 85a. b Rather, /b it must be that the b uncertainty /b in the case of the sounding of the shofar concerns whether a particular individual is b a man /b or b a woman, /b e.g., a i tumtum /i , whose sexual organs are indeterminate. Although a woman is not obligated in the mitzva of sounding the shofar, a i tumtum /i is in fact obligated, despite the uncertainty of sex. It is therefore possible to derive from the sounding of the shofar that if one slaughters a i koy /i , an animal whose status as a domesticated or undomesticated animal is uncertain, on a Festival, one covers its blood.,The Gemara notes: b And Rabbi Yosei, /b who does not accept this refutation, conforms b to his /b standard line of b reasoning, as he says: /b One who is b definitely a woman may also sound /b the shofar on Rosh HaShana. b As it is taught /b in a i baraita /i concerning the verse that discusses a burnt offering: “Speak to the sons of Israel…and he shall place his hands upon the head of the burnt offering” (Leviticus 1:2–4). The verse indicates that b the sons of Israel place /b their hands upon the head of an offering, b but the daughters of Israel do notplace /b their hands., b Rabbi Yosei and Rabbi Shimon say: /b It is b optional /b for b women /b to b place /b their hands on the head of an offering before it is slaughtered. Even though women are not obligated to place their hands, doing so is not considered to be performing labor with a sacrificial item, an act normally prohibited, despite the fact that one performs the placing of the hands by leaning with all of his weight on the animal. Similarly, Rabbi Yosei holds that although women are not obligated in the sounding of the shofar, it is optional for them to sound it, and it is not considered a desecration of the Festival., b Ravina said: And /b even according b to what the Sages said, /b that a woman may not sound the shofar on Rosh HaShana but a i tumtum /i is nevertheless obligated due to uncertainty, b there is a refutation /b to their claim b as well. /b One cannot derive from this that the obligation to cover the blood of a i koy /i overrides a Festival. b What /b is notable b about the sounding of the shofar? /b It is notable in b that its definite /b obligation b overrides Shabbat in the Temple, /b as it was sounded in the Temple even when Rosh HaShana occurred on Shabbat, and it is therefore understandable that its uncertain obligation overrides a Festival as well. b Can you say /b the same b with regard to /b the mitzva of b covering /b the blood, b which does not /b override Shabbat in b any /b instance?,The Gemara continues its analysis of the i baraita /i : b Rabbi Elazar HaKappar the Distinguished responded /b with another refutation to Rabbi Yosei’s i a fortiori /i inference: One cannot infer from the mitzva of circumcision that an uncertain obligation to cover the blood of a i koy /i does not override a Festival. b What /b is notable b about circumcision? /b It is notable in b that it is not in effect on Festival nights. /b Can you say the same with regard to the mitzva of covering the blood, which is in effect on Festival nights? The Gemara asks: Does Rabbi Elazar HaKappar mean to say b that /b the mitzva of circumcision b is not in effect /b only b on Festival nights, /b but b it is in effect on other, /b non-Festival b nights? /b Isn’t circumcision always performed during the day?,The Gemara responds: b Rather, /b Rabbi Elazar HaKappar meant the following: b What /b is notable b about circumcision? /b It is notable in b that it is not in effect at night as /b it is b by day. Can you say /b a similar i halakha /i b with regard to /b the mitzva of b covering /b the blood, b which is in effect at night as /b it is b by day? Rabbi Abba said: This /b i a fortiori /i inference drawn by Rabbi Yosei is b one of the matters /b with regard to b which Rabbi Ḥiyya says /b that b there is no refutation for them, and Rabbi Elazar HaKappar the Distinguished /b successfully b responded /b with b a refutation. /b , strong MISHNA: /strong In the case of b one who slaughters /b an undomesticated animal or a bird b and it is discovered to be an animal with a wound that would have caused it to die within twelve months [ i tereifa /i ]; /b and in the case of b one who slaughters /b an undomesticated animal or a bird b for /b the sake of b idol worship; and /b in the case of b one who slaughters a non-sacred /b animal or bird b inside /b the Temple courtyard b or a sacrificial /b bird b outside /b the Temple courtyard; or in the case of one who slaughters b an undomesticated animal or a bird that /b was sentenced to b be stoned, /b e.g., for killing a person; in all these cases, even though it is prohibited to eat any of these animals or birds, b Rabbi Meir deems /b one b obligated /b to cover their blood, b and the Rabbis deem /b one b exempt /b from doing so because, in their opinion, slaughter that is not fit to render the meat permitted for consumption is not considered an act of slaughter., b One who slaughters /b an animal or bird b and it became a carcass by his hand, /b i.e., the slaughter was performed incorrectly, and b one who stabs /b the animal or bird, b and one who tears loose /b the windpipe and the gullet, are b exempt from covering /b the blood, as no act of slaughter took place, and one is obligated to cover blood only after a valid slaughter., strong GEMARA: /strong With regard to the dispute in the mishna about whether an act of slaughter that is not fit to render the meat permitted renders one obligated to cover the blood, b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: Rabbi /b Yehuda HaNasi, the redactor of the Mishna, b saw /b as correct b the statement of Rabbi Meir, /b that ineffective slaughter is considered an act of slaughter, b with regard to /b the prohibition against slaughtering b a mother and its offspring /b on the same day, b and taught /b that i halakha /i in the mishna (81b) b using the term: The Rabbis, /b so that it would be accepted. b And /b he saw as correct the statement b of Rabbi Shimon, /b that ineffective slaughter is not considered an act of slaughter b with regard to /b the mitzva of b covering the blood, and taught /b that i halakha /i in the mishna here b using the term: The Rabbis. /b ,The Gemara asks: b What is the reason that Rabbi Meir /b holds that ineffective slaughter is considered an act of slaughter in the case of b a mother and its offspring? Rabbi Yehoshua ben Levi said: /b He b derives /b his opinion by means of a verbal analogy of the terms b slaughter /b and b slaughter, from /b the case of sacrificial animals b slaughtered outside /b the Temple. The verse states with regard to a mother and its offspring: “It and its offspring you shall not slaughter [ i lo tishḥatu /i ] in one day” (Leviticus 22:28), and the verse states with regard to sacrificial animals: “Or that is slaughtered [ i yishḥat /i ] outside the camp” (Leviticus 17:3).,Accordingly, b just as there, /b with regard to one who slaughters an offering outside the Temple it is a case of b slaughter that is not fit /b to render the meat permitted, as one is prohibited from deriving any benefit from such meat, and it b is /b nevertheless b considered /b an act of b slaughter /b to render one liable for slaughtering it outside the Temple, b so too here, /b in the case of a mother and its offspring, an act of b slaughter that is not fit /b to render the meat permitted b is considered /b an act of b slaughter, /b and one is liable.,The Gemara asks: b And /b as for b Rabbi Shimon, what is the reason /b he holds that an ineffective slaughter is not considered an act of slaughter? b Rabbi Mani bar Pattish said: /b Rabbi Shimon b derives /b his opinion b from /b the verse: b “Slaughter [ i tevo’aḥ /i ] and prepare; /b for the men shall dine with me at noon” (Genesis 43:16). b Just as there, /b the verse is referring to an act of b slaughter /b that is b fit /b to render the meat permitted, b so too here, /b in the case of a mother and its offspring, only an act of b slaughter /b that is b fit /b to render the meat permitted is considered an act of slaughter.,The Gemara suggests: b And /b as for b Rabbi Meir as well, let him derive from “ i tevo’aḥ /i ” /b that only an effective slaughter is considered an act of slaughter. The Gemara responds: According to Rabbi Meir, b one derives /b the i halakha /i with regard to a term of b i sheḥita /i from /b another instance of a term of b i sheḥita /i , and one does not derive /b the i halakha /i with regard to the term of b i sheḥita /i from /b the term of b i teviḥa /i . /b ,The Gemara asks: Being that both terms refer to slaughter, b what is the difference /b which one is used; b didn’t the school of Rabbi Yishmael teach /b a verbal analogy with regard to leprosy of houses: The verse states: b “And the priest shall return [ i veshav /i ] /b on the seventh day” (Leviticus 14:39), and another verse with regard to the priest’s visit seven days later states: b “And the priest shall come [ i uva /i ] /b and look” (Leviticus 14:44). b This returning /b and b this coming /b have the same meaning and one can therefore derive by verbal analogy that the i halakha /i that applies if the leprosy had spread at the conclusion of the first week applies if it had spread again by the end of the following week.,The Gemara responds: b This statement /b of the school of Rabbi Yishmael applies only b where there are no /b other terms b that are identical to it /b from which one could derive a verbal analogy. b But /b if b there is /b another term b that is identical to it, we derive /b the verbal analogy b from /b the term b that is identical to it. /b Accordingly, Rabbi Meir derives a verbal analogy from the instance of i sheḥita /i that appears with regard to sacrificial animals that are slaughtered outside the Temple.,The Gemara suggests: b And /b as for b Rabbi Shimon as well, let him derive from /b the case of sacrificial animals that were b slaughtered outside /b the Temple that ineffective slaughter is considered an act of slaughter. The Gemara responds: Rabbi Shimon holds that b one derives /b the i halakha /i with regard to the slaughter of b non-sacred /b animals b from /b another instance of the slaughter of b non-sacred /b animals, b and one does not derive /b the i halakha /i with regard to the slaughter of b non-sacred /b animals b from /b an instance of the slaughter of b sacrificial /b animals. The prohibition against slaughtering a mother and its offspring on the same day is stated primarily with regard to non-sacred animals (see 78a).,The Gemara continues: b And Rabbi Meir /b would respond: b Is this to say /b that the prohibition against slaughtering b a mother and its offspring /b on the same day b does not apply to sacrificial /b animals? Rather, since the prohibition also applies to sacrificial animals, one can derive its i halakha /i from the case of sacrificial animals that were slaughtered outside the Temple. The Gemara comments: b This is /b what b Rabbi Ḥiyya /b was referring to when he b said /b that b Rabbi /b Yehuda HaNasi b saw /b as correct b the statement of Rabbi Meir with regard to /b the i halakha /i of b a mother and its offspring, and taught it /b in the mishna b using the term: The Rabbis. /b ,§ The Gemara resumes its discussion of the dispute in the mishna: b What is the reason that Rabbi Meir /b holds one is obligated b in /b the mitzva of b covering the blood /b in a case of ineffective slaughter? b Rabbi Shimon ben Lakish said: /b Rabbi Meir b derives /b this from a verbal analogy between the terms b pouring /b and b pouring, from /b the case of a sacrificial animal that was b slaughtered outside /b the Temple courtyard. One verse states with regard to covering the blood: “And he shall pour out its blood” (Leviticus 17:13), and one verse states with regard to sacrificial animals slaughtered outside the Temple courtyard: “He has poured blood” (Leviticus 17:4). Accordingly, b just as there, /b with regard to offerings slaughtered outside the Temple courtyard, it is a case of b slaughter that is not fit /b to render the meat permitted but b is /b nevertheless b considered /b an act of b slaughter, so too here, /b with regard to covering the blood, an act of b slaughter that is not fit /b to render the meat permitted b is considered /b an act of b slaughter. /b ,The Gemara continues: b And Rabbi Shimon /b would respond: It is b written /b with regard to covering the blood: “An undomesticated animal or bird b that may be eaten” /b (Leviticus 17:13), indicating that the verse is referring specifically to slaughter fit to render the meat permitted for consumption. b And Rabbi Meir /b holds: b That /b phrase b comes to exclude a ritually impure bird /b from the mitzva of covering the blood. b And Rabbi Shimon /b would respond: b What is the reason an impure bird /b is not included in the mitzva of covering the blood? It is b because it is not fit for consumption. /b If so, b a i tereifa /i /b should b also /b not be included in the mitzva of covering the blood, since b it is /b also b not fit for consumption. /b ,The Gemara comments: b And this is what Rabbi Ḥiyya is saying /b when he said that b Rabbi /b Yehuda HaNasi b saw /b as correct b the statement of Rabbi Shimon with regard to /b the i halakha /i of b covering the blood, and taught it /b in the mishna b using the term: The Rabbis. /b ,§ b Rabbi Abba says: /b |
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| 76. Origen, On First Principles, 1.4.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apostle/apostles, divinely inspired apostle (paul) Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340 |
77. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 56, 60| 88b. בן סורר ומורה שרצו אביו ואמו למחול לו מוחלין לו,זקן ממרא שרצו בית דינו למחול לו מוחלין לו וכשבאתי אצל חבירי שבדרום על שנים הודו לי על זקן ממרא לא הודו לי כדי שלא ירבו מחלוקת בישראל תיובתא,תניא אמר רבי יוסי מתחילה לא היו מרבין מחלוקת בישראל אלא בית דין של שבעים ואחד יושבין בלשכת הגזית ושני בתי דינין של עשרים ושלשה אחד יושב על פתח הר הבית ואחד יושב על פתח העזרה ושאר בתי דינין של עשרים ושלשה יושבין בכל עיירות ישראל,הוצרך הדבר לשאול שואלין מבית דין שבעירן אם שמעו אמרו להן ואם לאו באין לזה שסמוך לעירן אם שמעו אמרו להם ואם לאו באין לזה שעל פתח הר הבית אם שמעו אמרו להם ואם לאו באין לזה שעל פתח העזרה,ואומר כך דרשתי וכך דרשו חבירי כך למדתי וכך למדו חבירי אם שמעו אמרו להם ואם לאו אלו ואלו באין ללשכת הגזית ששם יושבין מתמיד של שחר עד תמיד של בין הערבים,ובשבתות ובימים טובים יושבין בחיל נשאלה שאלה בפניהם אם שמעו אמרו להם ואם לאו עומדין למנין רבו המטמאים טמאו רבו המטהרין טהרו,משרבו תלמידי שמאי והלל שלא שמשו כל צרכן רבו מחלוקת בישראל ונעשית תורה כשתי תורות,משם כותבין ושולחין בכל מקומות כל מי שהוא חכם ושפל ברך ודעת הבריות נוחה הימנו יהא דיין בעירו משם מעלין אותו להר הבית משם לעזרה משם ללשכת הגזית,שלחו מתם איזהו בן העולם הבא ענוותן ושפל ברך שייף עייל שייף ונפיק וגריס באורייתא תדירא ולא מחזיק טיבותא לנפשיה יהבו ביה רבנן עינייהון ברב עולא בר אבא:,חזר לעירו ושנה: ת"ר אינו חייב עד שיעשה כהוראתו או שיורה לאחרים ויעשו כהוראתו,בשלמא יורה לאחרים ויעשו כהוראתו מעיקרא לאו בר קטלא הוא והשתא בר קטלא הוא אלא שיעשה כהוראתו מעיקרא נמי בר קטלא הוא התינח היכא דאורי בחלב ודם דמעיקרא לאו בר קטלא הוא והשתא בר קטלא הוא אלא היכא דאורי בחייבי מיתות ב"ד מעיקרא נמי בר קטלא הוא,מעיקרא בעי התראה השתא לא בעי התראה,מסית דלא בעי התראה מאי איכא למימר מעיקרא אי אמר טעמא מקבלינן מיניה השתא אי אמר טעמא לא מקבלינן מיניה:, big strongמתני׳ /strong /big חומר בדברי סופרים מבדברי תורה האומר אין תפילין כדי לעבור על ד"ת פטור חמש טוטפות להוסיף על דברי סופרים חייב:, big strongגמ׳ /strong /big אמר ר' אלעזר אמר ר' אושעיא אינו חייב אלא על דבר שעיקרו מדברי תורה ופירושו מדברי סופרים ויש בו להוסיף ואם הוסיף גורע ואין לנו אלא תפילין אליבא דרבי יהודה,והאיכא לולב דעיקרו מדברי תורה ופירושו מדברי סופרים ויש בו להוסיף ואם הוסיף גורע,בלולב מאי סבירא לן אי סבירא לן דלולב אין צריך אגד האי לחודיה קאי והאי לחודיה קאי ואי סבירא לן דצריך אגד גרוע ועומד הוא,והאיכא ציצית דעיקרו מדברי תורה ופירושו מדברי סופרים ויש בו להוסיף ואם הוסיף גורע,בציצית מאי סבירא לן אי סבירא לן דקשר העליון לאו דאורייתא האי לחודיה קאי והאי לחודיה קאי ואי סבירא לן | 88b. The second matter is that in the case of b a stubborn and rebellious son whose father and mother sought to forgive him /b for his gluttonous and drunken conduct and decided not to bring him to court, b they /b can b forgive him. /b ,The third is that in the case of b a rebellious elder whom his court sought to forgive /b for his deviation from their ruling, b they /b can b forgive him. And when I came to my colleagues in the South, with regard to two /b of the cases b they agreed with me, /b but b with regard to a rebellious elder they did not agree with me, so that discord /b would b not proliferate in Israel. /b This supports the opinion of Rabbi Elazar and is b a conclusive refutation /b of the opinion of Rav Kahana., b It is taught /b in a i baraita /i that b Rabbi Yosei said: Initially, discord would not proliferate among Israel. Rather, the court of seventy-one /b judges b would sit in the Chamber of Hewn Stone. And /b there were b two /b additional b courts /b each consisting b of twenty-three /b judges; b one /b would b convene at the entrance to the Temple Mount, and one /b would b convene at the entrance to the /b Temple b courtyard. And all the other courts /b consisting b of twenty-three /b judges would b convene in all cities /b inhabited by the b Jewish people. /b ,If b the matter /b was unclear and it b was necessary to ask /b and clarify it, those uncertain of the i halakha /i would b ask the court that is in their city. If /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they said /b it b to them, and if not, they /b would b come to /b a court b that is adjacent to their city. If /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they said /b it b to them, and if not, they /b would b come to the court at the entrance to the Temple Mount. If /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they said /b it b to them, and if not, they /b would b come to the court at the entrance to the /b Temple b courtyard. /b , b And /b the elder whose ruling deviated from the ruling of his colleagues b says: This /b is what b I interpreted and that /b is what b my colleagues interpreted; this /b is what b I taught and that /b is what b my colleagues taught. If /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they said /b it b to them, and if not, these /b judges b and those /b judges would b come to the Chamber of Hewn Stone, where /b the Sanhedrin would be b convened from /b the time that b the daily morning offering /b is sacrificed b until /b the time that b the daily afternoon offering /b is sacrificed., b And on i Shabbatot /i and Festivals, /b when court is not in session, the members of the court b would sit at the rampart. /b When b a question was asked before them, if /b the members of the court b heard /b a clear halakhic ruling with regard to that matter, b they would say /b it b to them, and if not they would stand for a vote /b on the matter. If the judges b who deemed /b the item in question b ritually impure outnumbered /b those who deemed it pure, the court b would deem /b the item b impure. /b If the judges b who deemed /b the item in question b ritually pure outnumbered /b those who deemed it impure, the court b would deem /b the item b pure. /b , b From /b the time b that the disciples of Shammai and Hillel grew in number, /b and they were disciples b who did not attend /b to their masters b to the requisite /b degree, b dispute proliferated among the Jewish people and the Torah became like two Torahs. /b Two disparate systems of i halakha /i developed, and there was no longer a halakhic consensus with regard to every matter.,The i baraita /i continues its discussion of the workings of the Sanhedrin: b From there, /b the Sanhedrin b writes and dispatches /b the following statement b to all places: Anyone who is wise and humble and the minds of people are at ease with him shall be a judge in his city. /b If he is successful in his city, b from there, they promote him to the /b court at the entrance to b the Temple Mount /b if there is a vacant seat on the court, and b from there /b they promote him to the court at the entrance b to the /b Temple b courtyard, /b and b from there to the /b court in the b Chamber of Hewn Stone. /b ,Apropos the appointment of judges, the Gemara relates that b they sent /b the following statement b from there, /b i.e., Eretz Yisrael: b Who is /b the one b destined /b to receive a place in b the World-to-Come? /b It is one who is b modest and humble, /b who b bows /b and b enters /b and b bows /b and b exits, and /b who b studies Torah regularly, and /b who b does not take credit for himself. The Sages cast their eyes on Rav Ulla bar Abba, /b as they perceived him as the embodiment of all these characteristics.,The mishna teaches: If the rebellious elder b returned to his city and he taught /b in the manner that he was teaching previously, he is exempt from punishment, unless he instructs others to act on the basis of his ruling. b The Sages taught: He is not liable unless he acts in accordance with his ruling, or he instructs others and they act in accordance with his ruling. /b ,The Gemara challenges: b Granted, /b if b he instructs others and they act in accordance with his ruling /b there is a novel element in the fact that he is liable to be executed, as b initially, /b before he was deemed a rebellious elder, he is b not liable to /b receive the b death /b penalty for instructing others to perform the transgression, b and now, /b he is b to /b receive the b death /b penalty. b But /b if b he acts in accordance with his ruling, initially, /b before he was deemed a rebellious elder, he is b also liable to /b receive the b death /b penalty for performing that action. The Gemara clarifies the difficulty: b This works out well /b in a case b where he ruled with regard to /b forbidden b fat and blood, as initially he /b would b not /b have been b liable to /b receive the b death /b penalty; rather, he would have been liable to receive i karet /i , b and now he is liable to /b receive the b death /b penalty. b But /b in a case b where he ruled with regard to /b a transgression for which one is b liable /b to receive b a court /b -imposed b death /b penalty, b initially, /b he b is also liable to /b receive the b death /b penalty.,The Gemara explains: There is a novel element even in a case where he acts in accordance with his ruling, as b initially, /b before he is deemed a rebellious elder, b he requires forewarning /b in order to be executed; b now, he does not require forewarning /b in order to be executed.,The Gemara asks: If the rebellious elder’s ruling was with regard to one who b instigates /b others to engage in idol worship, b who does not require forewarning, what is there to say? /b Both before and after he is deemed a rebellious elder he is executed without forewarning. The Gemara answers: b Initially, /b before the rebellious elder ruled that instigating others to engage in idol worship is permitted, b if /b after he instigated others, he b stated a reason /b why he thought that it is permitted, b we accept /b his explanation b from him /b and exempt him. b Now, /b after he issued the divergent ruling, b if he stated a reason, we do not accept /b the explanation b from him, /b since he already indicated that he holds that instigating others to engage in idol worship incitement is permitted and that is the reason that he engaged in instigation., strong MISHNA: /strong With regard to the rulings of the rebellious elder the mishna states: There is greater b stringency with regard to /b traditional b rabbinic interpretations /b of the Torah b than with regard to matters of Torah. /b If b one states: /b There is b no /b mitzva to don b phylacteries, /b and his intention is b in order to /b have others b violate matters of Torah, /b he is b exempt /b from punishment as a rebellious elder. One who disputes matters written explicitly in the Torah is not considered an elder and a Torah scholar, and therefore does not assume the status of a rebellious elder. If, however, he disputed a matter based on rabbinic tradition, e.g., he stated that there should be b five compartments /b in the phylacteries of the head, in order b to add /b an extra compartment b to /b the four established according to traditional b rabbinic interpretations /b of the Torah, he is b liable. /b , strong GEMARA: /strong b Rabbi Elazar says /b that b Rabbi Oshaya says: One is liable only for /b issuing a ruling with regard to b a matter whose essence, /b whose basic obligation, b is from matters of Torah and whose explanation is from /b traditional b rabbinic interpretations /b of the Torah b and which includes /b the possibility b to add /b to it, b and if one added /b to it, b one compromises /b his fulfillment of the mitzva and does not satisfy his obligation. b And we have only /b the mitzva to don b phylacteries /b that meets those criteria. b And /b Rabbi Oshaya’s statement is b in accordance with /b the opinion b of Rabbi Yehuda, /b who says: A rebellious elder is liable only for a matter whose essence is from matters of Torah and whose explanation is from traditional rabbinic interpretations of the Torah.,The Gemara asks: b But isn’t there /b the mitzva of b i lulav /i /b and the other species that one takes on the festival of i Sukkot /i , b whose essence is from matters of Torah, and whose explanation is from /b traditional b rabbinic interpretations /b that establish the identity and the number of the four species enumerated in the Torah, b and which includes /b the possibility b to add /b other species to it, b and if one added /b to it, b one compromises /b his fulfillment of the mitzva and does not satisfy his obligation?,The Gemara rejects this possibility: That is not the case, as b with regard to /b the mitzva of b i lulav /i , what do we hold? If we hold that /b fundamentally b a i lulav /i does not require binding /b of the species together in order to fulfill the mitzva, then adding an additional species is inconsequential, as b these /b species with which he fulfills the mitzva b stand alone and that /b additional species b stands alone. /b It is as though he were holding the species of the mitzva and an additional unrelated item that does not affect fulfillment of the mitzva. b And if we hold /b that b a i lulav /i requires binding /b of the four species together in order to fulfill the mitzva, fulfillment of the mitzva b is already compromised /b from the outset. The rebellious elder is liable only when the object of the mitzva was as it should be and the addition compromised that object and disqualifies it. In this case, the object was never as it should be.,The Gemara asks: b But isn’t there /b the mitzva of b ritual fringes, whose essence is from matters of Torah, and whose explanation is from /b traditional b rabbinic interpretations /b that establish the number of fringes enumerated in the Torah and the number of threads in each fringe, b and which includes /b the possibility b to add /b fringes or threads to it, b and if one added /b to it, b one compromises /b his fulfillment of the mitzva and does not satisfy his obligation?,The Gemara rejects this possibility: That is not the case, as b with regard to ritual fringes, what do we hold? If we hold that the upper knot is not /b mandated b by Torah law, /b and one fulfills his obligation by placing the threads on the corner of the garment, b these /b threads with which he fulfills the mitzva b are independent and that /b additional thread b is independent /b and does not compromise fulfillment of the mitzva. The additional string is not considered as joined to the required strings. b And if we hold /b |
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| 78. Eunapius, Lives of The Philosophers, 6.8.12-6.8.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine inspiration Found in books: Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 11 |
| 79. Julian (Emperor), , None (4th cent. CE - 4th cent. CE) Tagged with subjects: •divine inspiration Found in books: Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 201 |
| 80. Proclus, Hymni, 2.19-2.20 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divine inspiration Found in books: Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 188 |
| 81. Proclus, Theologia Platonica ( ), 6.18-6.22, 6.98.14-6.98.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 188 |
| 82. Proclus, In Platonis Timaeum Commentarii, 3.69.21 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divine inspiration Found in books: Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 188 |
| 83. Brut., Div., 1.60, 1.63, 1.70, 1.82-1.83, 1.113-1.114, 2.33, 2.124-2.125, 2.147 Tagged with subjects: •divine inspiration Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 47 |
| 87. Demosthenes, Orations, 18.208 Tagged with subjects: •divine inspiration/enthusiasm Found in books: de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 610 |
| 88. Julian, In Sol., None Tagged with subjects: •divine inspiration Found in books: Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 201 |
