1. Septuagint, Tobit, 1.9, 4.12 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac
Found in books: Allison (2018), 4 Baruch, 199, 290; Gera (2014), Judith, 259; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126, 137, 138
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1.9 When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
4.12 Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.'' None |
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2. Hebrew Bible, Deuteronomy, 6.5, 8.5, 12.31, 26.5-26.8, 32.8-32.9, 32.17-32.18, 32.39 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Akedah (binding of Isaac), and the sacrificial cult • Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis • Binding of Isaac • Isaac • Isaac Nappaha (R.) • Isaac, enthusiasm • Isaac, informed in advance of sacrifice • Isaac, love of God • R. Isaac (third century) • sacrifice of Isaac • sacrifice of Isaac, as Abraham’s greatest deed • sacrifice of Isaac, ethical interpretation of
Found in books: Allison (2018), 4 Baruch, 301; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 121, 313, 316, 318, 319, 325; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 384; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 18, 24; Gera (2014), Judith, 285; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 350; Kanarek (2014), Biblical narrative and formation rabbinic law, 53; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 124; Levine (2005), The Ancient Synagogue, The First Thousand Years, 43; Levine Allison and Crossan (2006), The Historical Jesus in Context, 349; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 101; Sly (1990), Philo's Perception of Women, 6, 13; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131, 134; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 73
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6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃
8.5 וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃
12.31 לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃
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6.5 וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6 וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7 וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8 וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃
32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9 כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃
32.17 יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 32.18 צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃
32.39 רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃' ' None | sup>
6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
8.5 And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
12.31 Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.
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6.5 And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6 And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7 And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.
32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. 32.9 For the portion of the LORD is His people, Jacob the lot of His inheritance.
32.17 They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not. 32.18 of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .
32.39 See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.' ' None |
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3. Hebrew Bible, Exodus, 2.24-2.25, 3.15, 6.10, 13.12, 13.14-13.15, 15.18, 20.2, 20.20, 22.28, 29.38, 32.13, 34.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Akedah (binding of Isaac), and human sacrifice • Akedah (binding of Isaac), and ritual slaughter (shehitah) • Akedah (binding of Isaac), and the sacrificial cult • Akedah (binding of Isaac), as an etiological narrative • Akedah (binding of Isaac), legal vocabulary in • God, of Abraham, Isaac, and Jacob • Isaac • Isaac (Amora) • Isaac, as beloved • Isaac, as legitimate • Isaac, ashes • Isaac, nature and • descendants, of Abraham, Isaac, Jacob • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, ethical interpretation of
Found in books: Allison (2018), 4 Baruch, 22, 199, 298, 301; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 56; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 98, 189, 192, 195, 196, 201, 203, 323; Gera (2014), Judith, 286; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 62; Kanarek (2014), Biblical narrative and formation rabbinic law, 34, 49; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 127; Levine Allison and Crossan (2006), The Historical Jesus in Context, 248, 349; Levison (2023), The Greek Life of Adam and Eve. 502, 830; Neusner (2004), The Idea of History in Rabbinic Judaism, 276; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 182; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 139; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140
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2.24 וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 2.25 וַיַּרְא אֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים׃
3.15 וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃
13.12 וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃
13.14 וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 1
3.15 וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃
15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
20.2 לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃' 22.28 מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃
29.38 וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃
32.13 זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃'' None | sup>
2.24 And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob. 2.25 And God saw the children of Israel, and God took cognizance of them.
3.15 And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations.
13.12 that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s.
13.14 And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage; 1
3.15 and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem.
15.18 The LORD shall reign for ever and ever.
20.2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.
20.20 Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.
22.28 Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me.
29.38 Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually.
32.13 Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’
34.20 And the firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck. All the first-born of thy sons thou shalt redeem. And none shall appear before Me empty.' ' None |
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4. Hebrew Bible, Genesis, 1.1-1.2, 1.26-1.27, 2.7, 2.18, 3.8, 3.13, 3.15-3.19, 3.22, 3.24, 4.1, 5.21, 6.1-6.4, 6.9, 9.15-9.16, 9.20, 11.11, 11.30-11.31, 12.1-12.7, 12.10-12.20, 13.14, 14.13, 15.2-15.3, 15.6, 15.8, 15.12-15.13, 15.15-15.17, 16.1-16.3, 16.5-16.6, 16.13, 17.1-17.2, 17.4-17.7, 17.9-17.11, 17.13-17.19, 17.21, 18.2, 18.8, 18.12-18.15, 18.17-18.21, 21.1, 21.3, 21.5-21.12, 21.27-21.33, 22.1-22.14, 22.16-22.19, 23.1-23.2, 23.4, 23.6, 23.8-23.20, 24.1-24.9, 24.35, 24.37, 24.40, 24.49, 24.51, 24.64, 25.5-25.11, 25.17, 25.21-25.23, 25.26, 25.28, 26.2-26.3, 26.5-26.11, 26.28-26.31, 27.27-27.29, 27.40, 28.1-28.4, 28.20-28.21, 29.1, 29.27-29.28, 32.25-32.33, 35.1, 35.8, 35.29, 37.2, 49.8-49.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Akedah (binding of Isaac), and human sacrifice • Akedah (binding of Isaac), and ritual slaughter (shehitah) • Akedah (binding of Isaac), and the Passover sacrifice • Akedah (binding of Isaac), and the sacrificial cult • Akedah (binding of Isaac), as an etiological narrative • Akedah (binding of Isaac), legal vocabulary in • Akedah (binding of Isaac), reenactment of • Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis • Aqedah (Binding of Isaac) • Emanuely, Isaac Moshe • God, of Abraham, Isaac, and Jacob • Halevy, Isaac • Heinemann, Isaac • Isaac • Isaac (Amora) • Isaac (Patriarch) • Isaac son of Abraham, patriarch • Isaac the Babylonian • Isaac, • Isaac, Patriarch, • Isaac, argument with Ishmael • Isaac, as beloved • Isaac, as legitimate • Isaac, as reward • Isaac, as self-taught • Isaac, as sophos • Isaac, beauty of • Isaac, birth of • Isaac, joy symbolized by • Isaac, name of • Isaac, nature and • Isaac, parallels to sacrifice of • Isaac, search for wife for • Isaac, son of Abraham • Jacob, son of Isaac • Pesikta de-Rav Kahana , birth of Isaac • Sarah, conceiving Isaac • Seeligmann, Isaac Leo • binding of Isaac, in 4 Maccabees • binding of Isaac, in Josephus • binding of Isaac, salvific significance • binding of Isaac, treated as a martyrdom in rabbinic literature • birth of Isaac • cultic motifs, binding of Isaac • etymologies, of “Isaac” • fertility, birth of Isaac • joy, Isaac symbolizing • joy, sacrifice of Isaac and • law, Isaac represents • nature, Isaac and • petiḥtot, birth of Isaac • redemption, Isaacs birth and • sacrifice of Isaac • sacrifice of Isaac, God commanding • sacrifice of Isaac, Isaac’s participation in • sacrifice of Isaac, Sarah’s death and • sacrifice of Isaac, allegorical interpretation of • sacrifice of Isaac, as Abraham’s greatest deed • sacrifice of Isaac, as binding • sacrifice of Isaac, as complete and perfect • sacrifice of Isaac, as inscribed • sacrifice of Isaac, as test • sacrifice of Isaac, ethical interpretation of • sacrifice of Isaac, literal interpretation of • sacrifice of Isaac, ram omitted from • sacrifice of Isaac, rewarded by God • the three visitors, Isaac’s birth foretold by
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 93; Allison (2018), 4 Baruch, 274, 298; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 109, 150, 398, 399, 400, 401; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 53, 57, 63, 156, 199, 203, 204, 205, 206, 207; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 292; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 3, 5, 7, 30, 31, 43, 78, 99, 111, 119, 120, 123, 124, 196, 199, 200, 201, 251, 252, 253, 254, 255, 256, 259, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 321, 322, 323, 324, 326, 327, 328, 330, 331, 332, 371, 373, 383, 395; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 308; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80, 94, 98, 122; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 36, 99, 115, 136, 161, 176, 205, 209, 244, 251; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 18, 73, 196, 201, 254, 283, 284, 286, 287, 288, 289, 292; Gera (2014), Judith, 259, 269, 286, 304, 319, 344, 368, 378, 383, 399, 473; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 113, 124; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 10, 11, 129, 130, 131, 133, 144, 151, 160, 170, 171, 173, 189, 191, 210; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 250; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 242; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 64, 73, 75, 130, 230; Kanarek (2014), Biblical narrative and formation rabbinic law, 6, 32, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 53, 54, 56, 57, 58, 65, 66; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 42; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297, 301; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 81, 167, 177; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 109, 176; Levine (2005), The Ancient Synagogue, The First Thousand Years, 218, 254, 641; Levine Allison and Crossan (2006), The Historical Jesus in Context, 27, 92; Levison (2023), The Greek Life of Adam and Eve. 228, 502, 830, 852, 1001; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 44, 80; Neusner (2004), The Idea of History in Rabbinic Judaism, 274, 275, 278; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 98, 119, 120, 173; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 204, 205, 206, 207; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 66; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 95; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 29, 113; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 95, 96; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 120, 122, 123; Sly (1990), Philo's Perception of Women, 13, 74, 137, 138, 139, 155, 156, 157, 166; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 21, 32, 40, 45, 47, 58, 59, 131; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 98, 99, 100, 101; Stuckenbruck (2007), 1 Enoch 91-108, 100, 377, 620, 726; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 2, 10, 73, 156; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 39, 115, 116, 134, 138, 139; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 402, 407, 414; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 383; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 145
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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.18 וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃
3.8 וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃
3.13 וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃
3.15 וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18 וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
5.21 וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃
6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
6.9 אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃
9.15 וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16 וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃' '1
1.11 וַיְחִי־שֵׁם אַחֲרֵי הוֹלִידוֹ אֶת־אַרְפַּכְשָׁד חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 11.31 וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם׃
12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2 וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.2 וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.3 וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.4 וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 12.5 וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.6 וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 1
2.7 וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃
12.11 וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃
12.12 וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃
12.13 אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃
12.14 וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃
12.15 וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃
12.16 וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
12.17 וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃
1
2.18 וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃
12.19 לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃
13.14 וַיהוָה אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה׃
1
4.13 וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃
15.2 וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃
15.2 וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3 וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃
15.6 וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
15.8 וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃
15.12 וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 15.13 וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃
15.15 וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ 15.16 וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ 15.17 וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃
1
6.1 וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
1
6.1 וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 16.2 וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.3 וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃
16.5 וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם חֲמָסִי עָלֶיךָ אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ יִשְׁפֹּט יְהוָה בֵּינִי וּבֵינֶיךָ׃ 16.6 וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃
1
6.13 וַתִּקְרָא שֵׁם־יְהוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃
17.1 וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
17.1 זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.2 וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 17.2 וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃
17.4 אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃ 17.5 וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 17.6 וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ 17.7 וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃
17.9 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃
17.11 וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃
17.13 הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃
17.14 וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃
17.15 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ׃
17.16 וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃
17.17 וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃
17.18 וַיֹּאמֶר אַבְרָהָם אֶל־הָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ׃
17.19 וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃
17.21 וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת׃
18.2 וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃
18.2 וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃
18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃
18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 18.13 וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ 18.14 הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 18.15 וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃
18.17 וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃ 18.18 וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ 18.19 כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃
18.21 אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃ 2
1.1 וַיהוָה פָּקַד אֶת־שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ יְהוָה לְשָׂרָה כַּאֲשֶׁר דִּבֵּר׃ 2
1.1 וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת־בְּנָהּ כִּי לֹא יִירַשׁ בֶּן־הָאָמָה הַזֹּאת עִם־בְּנִי עִם־יִצְחָק׃
21.3 וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃
21.3 וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃
21.5 וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃ 21.6 וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 21.7 וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃ 21.8 וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃ 21.9 וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃ 2
1.11 וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ׃ 2
1.12 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃
21.27 וַיִּקַּח אַבְרָהָם צֹאן וּבָקָר וַיִּתֵּן לַאֲבִימֶלֶךְ וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית׃ 21.28 וַיַּצֵּב אַבְרָהָם אֶת־שֶׁבַע כִּבְשֹׂת הַצֹּאן לְבַדְּהֶן׃ 21.29 וַיֹּאמֶר אֲבִימֶלֶךְ אֶל־אַבְרָהָם מָה הֵנָּה שֶׁבַע כְּבָשֹׂת הָאֵלֶּה אֲשֶׁר הִצַּבְתָּ לְבַדָּנָה׃
21.31 עַל־כֵּן קָרָא לַמָּקוֹם הַהוּא בְּאֵר שָׁבַע כִּי שָׁם נִשְׁבְּעוּ שְׁנֵיהֶם׃
21.32 וַיִּכְרְתוּ בְרִית בִּבְאֵר שָׁבַע וַיָּקָם אֲבִימֶלֶךְ וּפִיכֹל שַׂר־צְבָאוֹ וַיָּשֻׁבוּ אֶל־אֶרֶץ פְּלִשְׁתִּים׃
21.33 וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃
22.1 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.1 וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2 וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.2 וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 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׃ 22.5 וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃ 22.6 וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 2
2.7 וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8 וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9 וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃
22.11 וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.12 וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃
22.13 וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃
22.14 וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃
22.16 וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃
22.17 כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 2
2.18 וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃
22.19 וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃
23.1 וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי־חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת־אַבְרָהָם בְּאָזְנֵי בְנֵי־חֵת לְכֹל בָּאֵי שַׁעַר־עִירוֹ לֵאמֹר׃
23.1 וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה׃ 23.2 וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃ 23.2 וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃
23.4 גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃
23.6 שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃
2
3.8 וַיְדַבֵּר אִתָּם לֵאמֹר אִם־יֵשׁ אֶת־נַפְשְׁכֶם לִקְבֹּר אֶת־מֵתִי מִלְּפָנַי שְׁמָעוּנִי וּפִגְעוּ־לִי בְּעֶפְרוֹן בֶּן־צֹחַר׃ 23.9 וְיִתֶּן־לִי אֶת־מְעָרַת הַמַּכְפֵּלָה אֲשֶׁר־לוֹ אֲשֶׁר בִּקְצֵה שָׂדֵהוּ בְּכֶסֶף מָלֵא יִתְּנֶנָּה לִי בְּתוֹכְכֶם לַאֲחֻזַּת־קָבֶר׃
23.11 לֹא־אֲדֹנִי שְׁמָעֵנִי הַשָּׂדֶה נָתַתִּי לָךְ וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְךָ נְתַתִּיהָ לְעֵינֵי בְנֵי־עַמִּי נְתַתִּיהָ לָּךְ קְבֹר מֵתֶךָ׃
23.12 וַיִּשְׁתַּחוּ אַבְרָהָם לִפְנֵי עַם הָאָרֶץ׃
2
3.13 וַיְדַבֵּר אֶל־עֶפְרוֹן בְּאָזְנֵי עַם־הָאָרֶץ לֵאמֹר אַךְ אִם־אַתָּה לוּ שְׁמָעֵנִי נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי וְאֶקְבְּרָה אֶת־מֵתִי שָׁמָּה׃
23.14 וַיַּעַן עֶפְרוֹן אֶת־אַבְרָהָם לֵאמֹר לוֹ׃
2
3.15 אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל־כֶּסֶף בֵּינִי וּבֵינְךָ מַה־הִוא וְאֶת־מֵתְךָ קְבֹר׃
23.16 וַיִּשְׁמַע אַבְרָהָם אֶל־עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת־הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאָזְנֵי בְנֵי־חֵת אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר׃
23.17 וַיָּקָם שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה אֲשֶׁר לִפְנֵי מַמְרֵא הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ וְכָל־הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכָל־גְּבֻלוֹ סָבִיב׃
23.18 לְאַבְרָהָם לְמִקְנָה לְעֵינֵי בְנֵי־חֵת בְּכֹל בָּאֵי שַׁעַר־עִירוֹ׃
23.19 וְאַחֲרֵי־כֵן קָבַר אַבְרָהָם אֶת־שָׂרָה אִשְׁתּוֹ אֶל־מְעָרַת שְׂדֵה הַמַּכְפֵּלָה עַל־פְּנֵי מַמְרֵא הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן׃
2
4.1 וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃
2
4.1 וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ 24.2 וַיֹּאמֶר אַבְרָהָם אֶל־עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכָל־אֲשֶׁר־לוֹ שִׂים־נָא יָדְךָ תַּחַת יְרֵכִי׃ 24.2 וַתְּמַהֵר וַתְּעַר כַּדָּהּ אֶל־הַשֹּׁקֶת וַתָּרָץ עוֹד אֶל־הַבְּאֵר לִשְׁאֹב וַתִּשְׁאַב לְכָל־גְּמַלָּיו׃ 24.3 וְאַשְׁבִּיעֲךָ בַּיהוָה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ׃ 24.3 וַיְהִי כִּרְאֹת אֶת־הַנֶּזֶם וְאֶת־הַצְּמִדִים עַל־יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת־דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה־דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל־הָאִישׁ וְהִנֵּה עֹמֵד עַל־הַגְּמַלִּים עַל־הָעָיִן׃ 24.4 וַיֹּאמֶר אֵלָי יְהוָה אֲשֶׁר־הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי׃ 24.4 כִּי אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק׃ 24.5 וַיַּעַן לָבָן וּבְתוּאֵל וַיֹּאמְרוּ מֵיְהוָה יָצָא הַדָּבָר לֹא נוּכַל דַּבֵּר אֵלֶיךָ רַע אוֹ־טוֹב׃ 24.5 וַיֹּאמֶר אֵלָיו הָעֶבֶד אוּלַי לֹא־תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרַי אֶל־הָאָרֶץ הַזֹּאת הֶהָשֵׁב אָשִׁיב אֶת־בִּנְךָ אֶל־הָאָרֶץ אֲשֶׁר־יָצָאתָ מִשָּׁם׃ 24.6 וַיְבָרֲכוּ אֶת־רִבְקָה וַיֹּאמְרוּ לָהּ אֲחֹתֵנוּ אַתְּ הֲיִי לְאַלְפֵי רְבָבָה וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר שֹׂנְאָיו׃ 24.6 וַיֹּאמֶר אֵלָיו אַבְרָהָם הִשָּׁמֶר לְךָ פֶּן־תָּשִׁיב אֶת־בְּנִי שָׁמָּה׃ 24.7 יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר־לִי וַאֲשֶׁר נִשְׁבַּע־לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם׃ 24.8 וְאִם־לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרֶיךָ וְנִקִּיתָ מִשְּׁבֻעָתִי זֹאת רַק אֶת־בְּנִי לֹא תָשֵׁב שָׁמָּה׃ 24.9 וַיָּשֶׂם הָעֶבֶד אֶת־יָדוֹ תַּחַת יֶרֶךְ אַבְרָהָם אֲדֹנָיו וַיִּשָּׁבַע לוֹ עַל־הַדָּבָר הַזֶּה׃
24.35 וַיהוָה בֵּרַךְ אֶת־אֲדֹנִי מְאֹד וַיִּגְדָּל וַיִּתֶּן־לוֹ צֹאן וּבָקָר וְכֶסֶף וְזָהָב וַעֲבָדִם וּשְׁפָחֹת וּגְמַלִּים וַחֲמֹרִים׃
24.37 וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ׃
24.49 וְעַתָּה אִם־יֶשְׁכֶם עֹשִׂים חֶסֶד וֶאֱמֶת אֶת־אֲדֹנִי הַגִּידוּ לִי וְאִם־לֹא הַגִּידוּ לִי וְאֶפְנֶה עַל־יָמִין אוֹ עַל־שְׂמֹאל׃
24.51 הִנֵּה־רִבְקָה לְפָנֶיךָ קַח וָלֵךְ וּתְהִי אִשָּׁה לְבֶן־אֲדֹנֶיךָ כַּאֲשֶׁר דִּבֶּר יְהוָה׃
24.64 וַתִּשָּׂא רִבְקָה אֶת־עֵינֶיהָ וַתֵּרֶא אֶת־יִצְחָק וַתִּפֹּל מֵעַל הַגָּמָל׃
25.5 וַיִּתֵּן אַבְרָהָם אֶת־כָּל־אֲשֶׁר־לוֹ לְיִצְחָק׃ 25.6 וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנּוּ חַי קֵדְמָה אֶל־אֶרֶץ קֶדֶם׃ 25.7 וְאֵלֶּה יְמֵי שְׁנֵי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים׃ 25.8 וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו׃ 25.9 וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו אֶל־מְעָרַת הַמַּכְפֵּלָה אֶל־שְׂדֵה עֶפְרֹן בֶּן־צֹחַר הַחִתִּי אֲשֶׁר עַל־פְּנֵי מַמְרֵא׃ 25.11 וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת־יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק עִם־בְּאֵר לַחַי רֹאִי׃
25.17 וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וְשֶׁבַע שָׁנִים וַיִּגְוַע וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו׃
2
5.21 וַיֶּעְתַּר יִצְחָק לַיהוָה לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא וַיֵּעָתֶר לוֹ יְהוָה וַתַּהַר רִבְקָה אִשְׁתּוֹ׃ 25.22 וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם־כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת־יְהוָה׃ 25.23 וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃
25.26 וְאַחֲרֵי־כֵן יָצָא אָחִיו וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו וַיִּקְרָא שְׁמוֹ יַעֲקֹב וְיִצְחָק בֶּן־שִׁשִּׁים שָׁנָה בְּלֶדֶת אֹתָם׃
25.28 וַיֶּאֱהַב יִצְחָק אֶת־עֵשָׂו כִּי־צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶת־יַעֲקֹב׃
26.2 וַיֵּרָא אֵלָיו יְהוָה וַיֹּאמֶר אַל־תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ אֲשֶׁר אֹמַר אֵלֶיךָ׃
26.2 וַיָּרִיבוּ רֹעֵי גְרָר עִם־רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם־הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ׃ 26.3 גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃ 26.3 וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃
26.5 עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃ 26.6 וַיֵּשֶׁב יִצְחָק בִּגְרָר׃ 26.7 וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן־יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל־רִבְקָה כִּי־טוֹבַת מַרְאֶה הִיא׃ 26.8 וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃ 2
6.9 וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי אָמַרְתִּי פֶּן־אָמוּת עָלֶיהָ׃ 2
6.11 וַיְצַו אֲבִימֶלֶךְ אֶת־כָּל־הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת׃
26.28 וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי־הָיָה יְהוָה עִמָּךְ וַנֹּאמֶר תְּהִי נָא אָלָה בֵּינוֹתֵינוּ בֵּינֵינוּ וּבֵינֶךָ וְנִכְרְתָה בְרִית עִמָּךְ׃
26.29 אִם־תַּעֲשֵׂה עִמָּנוּ רָעָה כַּאֲשֶׁר לֹא נְגַעֲנוּךָ וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק־טוֹב וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם אַתָּה עַתָּה בְּרוּךְ יְהוָה׃" 26.31 וַיַּשְׁכִּימוּ בַבֹּקֶר וַיִּשָּׁבְעוּ אִישׁ לְאָחִיו וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם׃
27.27 וַיִּגַּשׁ וַיִּשַּׁק־לוֹ וַיָּרַח אֶת־רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ יְהוָה׃ 27.28 וְיִתֶּן־לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן וְתִירֹשׁ׃ 27.29 יַעַבְדוּךָ עַמִּים וישתחו וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים הֱוֵה גְבִיר לְאַחֶיךָ וְיִשְׁתַּחֲוּוּ לְךָ בְּנֵי אִמֶּךָ אֹרְרֶיךָ אָרוּר וּמְבָרֲכֶיךָ בָּרוּךְ׃
28.1 וַיִּקְרָא יִצְחָק אֶל־יַעֲקֹב וַיְבָרֶךְ אֹתוֹ וַיְצַוֵּהוּ וַיֹּאמֶר לוֹ לֹא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן׃
28.1 וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה׃ 28.2 וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם־יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן־לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ׃ 28.2 קוּם לֵךְ פַּדֶּנָה אֲרָם בֵּיתָה בְתוּאֵל אֲבִי אִמֶּךָ וְקַח־לְךָ מִשָּׁם אִשָּׁה מִבְּנוֹת לָבָן אֲחִי אִמֶּךָ׃ 28.3 וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ וְיַפְרְךָ וְיַרְבֶּךָ וְהָיִיתָ לִקְהַל עַמִּים׃ 28.4 וְיִתֶּן־לְךָ אֶת־בִּרְכַּת אַבְרָהָם לְךָ וּלְזַרְעֲךָ אִתָּךְ לְרִשְׁתְּךָ אֶת־אֶרֶץ מְגֻרֶיךָ אֲשֶׁר־נָתַן אֱלֹהִים לְאַבְרָהָם׃ 28.21 וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃
29.1 וַיְהִי כַּאֲשֶׁר רָאָה יַעֲקֹב אֶת־רָחֵל בַּת־לָבָן אֲחִי אִמּוֹ וְאֶת־צֹאן לָבָן אֲחִי אִמּוֹ וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וַיַּשְׁקְ אֶת־צֹאן לָבָן אֲחִי אִמּוֹ׃
29.1 וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְנֵי־קֶדֶם׃
29.27 מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם־אֶת־זֹאת בַּעֲבֹדָה אֲשֶׁר תַּעֲבֹד עִמָּדִי עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת׃ 29.28 וַיַּעַשׂ יַעֲקֹב כֵּן וַיְמַלֵּא שְׁבֻעַ זֹאת וַיִּתֶּן־לוֹ אֶת־רָחֵל בִּתּוֹ לוֹ לְאִשָּׁה׃
32.25 וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃ 32.26 וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׃ 32.27 וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי׃ 32.28 וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 32.29 וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃ 32.31 וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃ 32.32 וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכוֹ׃ 32.33 עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־גִּיד הַנָּשֶׁה אֲשֶׁר עַל־כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף־יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה׃
35.8 וַתָּמָת דְּבֹרָה מֵינֶקֶת רִבְקָה וַתִּקָּבֵר מִתַּחַת לְבֵית־אֵל תַּחַת הָאַלּוֹן וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת׃
35.29 וַיִּגְוַע יִצְחָק וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו זָקֵן וּשְׂבַע יָמִים וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו׃
37.2 אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן־שְׁבַע־עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת־אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת־בְּנֵי בִלְהָה וְאֶת־בְּנֵי זִלְפָּה נְשֵׁי אָבִיו וַיָּבֵא יוֹסֵף אֶת־דִּבָּתָם רָעָה אֶל־אֲבִיהֶם׃
37.2 וְעַתָּה לְכוּ וְנַהַרְגֵהוּ וְנַשְׁלִכֵהוּ בְּאַחַד הַבֹּרוֹת וְאָמַרְנוּ חַיָּה רָעָה אֲכָלָתְהוּ וְנִרְאֶה מַה־יִּהְיוּ חֲלֹמֹתָיו׃
49.8 יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃ 49.9 גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃'' None | sup>
1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.18 And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’
3.8 And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
3.13 And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’
3.15 And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’ 3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ 3.17 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. 3.18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. 3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’
5.21 And Enoch lived sixty and five years, and begot Methuselah.
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
6.9 These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.
9.15 that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. 9.16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’
9.20 And Noah, the man of the land, began and planted a vineyard. 1
1.11 And Shem lived after he begot Arpachshad five hundred years, and begot sons and daughters.
11.30 And Sarai was barren; she had no child. 11.31 And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. 12.2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. 12.3 And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’ 12.4 So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. 12.5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. 12.6 And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. 1
2.7 And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him.
12.10 And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
12.11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.
12.12 And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.
12.13 Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’
12.14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
12.15 And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
12.16 And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
12.17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
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2.18 And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
12.19 Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20 And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
13.14 And the LORD said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward;
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4.13 And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.
15.2 And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’ 15.3 And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’
15.6 And he believed in the LORD; and He counted it to him for righteousness.
15.8 And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’
15.12 And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him. 15.13 And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
15.15 But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 15.16 And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’ 15.17 And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.
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6.1 Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. 16.2 And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai. 16.3 And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.
16.5 And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’ 16.6 But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face.
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6.13 And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’
17.1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted. 17.2 And I will make My covet between Me and thee, and will multiply thee exceedingly.’
17.4 ’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations. 17.5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee. 17.6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 17.7 And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee.
17.9 And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations.
17.10 This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.
17.11 And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you.
17.13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.
17.14 And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’
17.15 And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
17.16 And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’
17.17 Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’
17.18 And Abraham said unto God: ‘Oh that Ishmael might live before Thee! ’
17.19 And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him.
17.21 But My covet will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’
18.2 and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,
18.8 And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’ 18.13 And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old? 18.14 Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’ 18.15 Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’
18.17 And the LORD said: ‘Shall I hide from Abraham that which I am doing; 18.18 eeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 18.19 For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’
18.20 And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous.
18.21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’ 2
1.1 And the LORD remembered Sarah as He had said, and the LORD did unto Sarah as He had spoken.
21.3 And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac.
21.5 And Abraham was a hundred years old, when his son Isaac was born unto him. 21.6 And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 21.7 And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’ 21.8 And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned. 21.9 And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport. 2
1.10 Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’ 2
1.11 And the thing was very grievous in Abraham’s sight on account of his son. 2
1.12 And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.
21.27 And Abraham took sheep and oxen, and gave them unto Abimelech; and they two made a covet. 21.28 And Abraham set seven ewe-lambs of the flock by themselves. 21.29 And Abimelech said unto Abraham: ‘What mean these seven ewe-lambs which thou hast set by themselves?’
21.30 And he said: ‘Verily, these seven ewe-lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well.’
21.31 Wherefore that place was called Beer-sheba; because there they swore both of them.
21.32 So they made a covet at Beer-sheba; and Abimelech rose up, and Phicol the captain of his host, and they returned into the land of the Philistines.
21.33 And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God.
22.1 And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ 22.2 And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ 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. 22.5 And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’ 22.6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together. 2
2.7 And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’ 22.8 And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. 22.9 And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.
22.10 And Abraham stretched forth his hand, and took the knife to slay his son.
22.11 And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’
22.12 And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’
22.13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.
22.14 And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’
22.16 and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,
22.17 that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; 2
2.18 and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’
22.19 So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.
23.1 And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah. 23.2 And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her.
23.4 ’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’
23.6 ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’
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3.8 And he spoke with them, saying: ‘If it be your mind that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar, 23.9 that he may give me the cave of Machpelah, which he hath, which is in the end of his field; for the full price let him give it to me in the midst of you for a possession of a burying-place.’
23.10 Now Ephron was sitting in the midst of the children of Heth; and Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all that went in at the gate of his city, saying:
23.11 ’Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee; bury thy dead.’
23.12 And Abraham bowed down before the people of the land.
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3.13 And he spoke unto Ephron in the hearing of the people of the land, saying: ‘But if thou wilt, I pray thee, hear me: I will give the price of the field; take it of me, and I will bury my dead there.’
23.14 And Ephron answered Abraham, saying unto him:
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3.15 ’My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead.’
23.16 And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant.
23.17 So the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the border thereof round about, were made sure
23.18 unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.
23.19 And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre—the same is Hebron—in the land of Canaan. 23.20 And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying-place by the children of Heth.
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4.1 And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things. 24.2 And Abraham said unto his servant, the elder of his house, that ruled over all that he had: ‘Put, I pray thee, thy hand under my thigh. 24.3 And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell. 24.4 But thou shalt go unto my country, and to my kindred, and take a wife for my son, even for Isaac.’ 24.5 And the servant said unto him: ‘Peradventure the woman will not be willing to follow me unto this land; must I needs bring thy son back unto the land from whence thou camest?’ 24.6 And Abraham said unto him: ‘Beware thou that thou bring not my son back thither. 24.7 The LORD, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence. 24.8 And if the woman be not willing to follow thee, then thou shalt be clear from this my oath; only thou shalt not bring my son back thither.’ 24.9 And the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.
24.35 And the LORD hath blessed my master greatly; and he is become great; and He hath given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses.
24.37 And my master made me swear, saying: Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell.
24.40 And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house;
24.49 And now if ye will deal kindly and truly with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.’
24.51 Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the LORD hath spoken.’
24.64 And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel.
25.5 And Abraham gave all that he had unto Isaac. 25.6 But unto the sons of the concubines, that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he yet lived, eastward, unto the east country. 25.7 And these are the days of the years of Abraham’s life which he lived, a hundred threescore and fifteen years. 25.8 And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people. 25.9 And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; 25.10 the field which Abraham purchased of the children of Heth; there was Abraham buried, and Sarah his wife. 25.11 And it came to pass after the death of Abraham, that God blessed Isaac his son; and Isaac dwelt by Beer-lahai-roi.
25.17 And these are the years of the life of Ishmael, a hundred and thirty and seven years; and he expired and died; and was gathered unto his people.
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5.21 And Isaac entreated the LORD for his wife, because she was barren; and the LORD let Himself be entreated of him, and Rebekah his wife conceived. 25.22 And the children struggled together within her; and she said: ‘If it be so, wherefore do I live?’ And she went to inquire of the LORD. 25.23 And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.
25.26 And after that came forth his brother, and his hand had hold on Esau’s heel; and his name was called Jacob. And Isaac was threescore years old when she bore them.
25.28 Now Isaac loved Esau, because he did eat of his venison; and Rebekah loved Jacob.
26.2 And the LORD appeared unto him, and said: ‘Go not down unto Egypt; dwell in the land which I shall tell thee of. 26.3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;
26.5 because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’ 26.6 And Isaac dwelt in Gerar. 26.7 And the men of the place asked him of his wife; and he said: ‘She is my sister’; for he feared to say: ‘My wife’; ‘lest the men of the place should kill me for Rebekah, because she is fair to look upon.’ 26.8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife. 2
6.9 And Abimelech called Isaac, and said: ‘Behold, of a surety she is thy wife; and how saidst thou: She is my sister?’ And Isaac said unto him: ‘Because I said: Lest I die because of her.’ 2
6.10 And Abimelech said: ‘What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.’ 2
6.11 And Abimelech charged all the people, saying: ‘He that toucheth this man or his wife shall surely be put to death.’
26.28 And they said: ‘We saw plainly that the LORD was with thee; and we said: Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covet with thee;
26.29 that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the LORD.’" 26.30 And he made them a feast, and they did eat and drink. 26.31 And they rose up betimes in the morning, and swore one to another; and Isaac sent them away, and they departed from him in peace.
27.27 And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said: See, the smell of my son Is as the smell of a field which the LORD hath blessed. 27.28 So God give thee of the dew of heaven, And of the fat places of the earth, And plenty of corn and wine. 27.29 Let peoples serve thee, And nations bow down to thee. Be lord over thy brethren, And let thy mother’s sons bow down to thee. Cursed be every one that curseth thee, And blessed be every one that blesseth thee.
27.40 And by thy sword shalt thou live, And thou shalt serve thy brother; And it shall come to pass when thou shalt break loose, That thou shalt shake his yoke from off thy neck.
28.1 And Isaac called Jacob, and blessed him, and charged him, and said unto him: ‘Thou shalt not take a wife of the daughters of Canaan. 28.2 Arise, go to Paddan-aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother. 28.3 And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a congregation of peoples; 28.4 and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land of thy sojournings, which God gave unto Abraham.’
28.20 And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 28.21 o that I come back to my father’s house in peace, then shall the LORD be my God,
29.1 Then Jacob went on his journey, and came to the land of the children of the east.
29.27 Fulfil the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years.’ 29.28 And Jacob did so, and fulfilled her week; and he gave him Rachel his daughter to wife.
32.25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 32.26 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained, as he wrestled with him. 32.27 And he said: ‘Let me go, for the day breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’ 32.28 And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’ 32.29 And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’ 32.30 And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: ‘Wherefore is it that thou dost ask after my name?’ And he blessed him there. 32.31 And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’ 32.32 And the sun rose upon him as he passed over Peniel, and he limped upon his thigh. 32.33 Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob’s thigh, even in the sinew of the thigh-vein.
35.8 And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the oak; and the name of it was called Allon-bacuth.
35.29 And Isaac expired, and died, and was gathered unto his people, old and full of days; and Esau and Jacob his sons buried him.
37.2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren, being still a lad even with the sons of Bilhah, and with the sons of Zilpah, his father’s wives; and Joseph brought evil report of them unto their father.
49.8 Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee. 49.9 Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up? 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.' ' None |
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5. Hebrew Bible, Leviticus, 1.2, 1.5-1.6, 1.12, 1.14, 19.23-19.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Akedah (binding of Isaac), and human sacrifice • Akedah (binding of Isaac), and ritual slaughter (shehitah) • Akedah (binding of Isaac), and the sacrificial cult • Akedah (binding of Isaac), legal vocabulary in • Isaac • Isaac (Amora) • Isaac, as self-taught • Rabbi Isaac • sacrifice of Isaac • sacrifice of Isaac, ethical interpretation of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 63; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 7, 162, 324; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 18; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 91; Kanarek (2014), Biblical narrative and formation rabbinic law, 36, 48, 56, 58; Levison (2023), The Greek Life of Adam and Eve. 823; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 139; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 156
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1.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן־הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצֹּאן תַּקְרִיבוּ אֶת־קָרְבַּנְכֶם׃
1.5 וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 1.6 וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃
1.12 וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃
1.14 וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃
19.23 וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃'' None | sup>
1.2 Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd or of the flock.
1.5 And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting. 1.6 And he shall flay the burnt-offering, and cut it into its pieces.
1.12 And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar.
1.14 And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons.
19.23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten. 19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.'' None |
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6. Hebrew Bible, Malachi, 2.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Isaac
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 115; Levison (2023), The Greek Life of Adam and Eve. 823
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2.12 יַכְרֵת יְהוָה לָאִישׁ אֲשֶׁר יַעֲשֶׂנָּה עֵר וְעֹנֶה מֵאָהֳלֵי יַעֲקֹב וּמַגִּישׁ מִנְחָה לַיהוָה צְבָאוֹת׃'' None | sup>
2.12 May the LORD cut off to the man that doeth this, Him that calleth and him that answereth out of the tents of Jacob, And him that offereth an offering unto the LORD of hosts.'' None |
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7. Hebrew Bible, Numbers, 18.15-18.16, 28.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abarbanel, Isaac • Akedah (binding of Isaac), and human sacrifice • Akedah (binding of Isaac), as an etiological narrative • Isaac • Isaac, as beloved • Isaac, as legitimate • sacrifice of Isaac • sacrifice of Isaac, ethical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 323; Kanarek (2014), Biblical narrative and formation rabbinic law, 34; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 31; Neusner (2004), The Idea of History in Rabbinic Judaism, 275
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18.15 כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃ 18.16 וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃
28.2 וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃
28.2 צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃'' None | sup>
18.15 Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. 18.16 And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs.
28.2 Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.'' None |
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8. Hebrew Bible, Proverbs, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Isaac
Found in books: Gera (2014), Judith, 269; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 129; Levison (2023), The Greek Life of Adam and Eve. 965
| sup>31.11 בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃ 31.12 גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃ 31.13 דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃ 31.14 הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃ 31.15 וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃ 31.16 זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע נָטְעָה כָּרֶם׃ 31.17 חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃ 31.18 טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל בַלַּיְלָה נֵרָהּ׃ 31.19 יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃ 31.21 לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃ 31.22 מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃ 31.23 נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃ 31.24 סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ 31.25 עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃ 31.26 פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃ 31.27 צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃ 31.28 קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃ 31.29 רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃ 31.31 תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃' ' None | sup>
31.10 A woman of valour who can find? For her price is far above rubies. 31.11 The heart of her husband doth safely trust in her, and he hath no lack of gain. 31.12 She doeth him good and not evil all the days of her life. 31.13 She seeketh wool and flax, and worketh willingly with her hands. 31.14 She is like the merchant-ships; she bringeth her food from afar. 31.15 She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens. 31.16 She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard. 31.17 She girdeth her loins with strength, And maketh strong her arms. 31.18 She perceiveth that her merchandise is good; Her lamp goeth not out by night. 31.19 She layeth her hands to the distaff, And her hands hold the spindle. 31.20 She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy. 31.21 She is not afraid of the snow for her household; For all her household are clothed with scarlet. 31.22 She maketh for herself coverlets; Her clothing is fine linen and purple. 31.23 Her husband is known in the gates, When he sitteth among the elders of the land. 31.24 She maketh linen garments and selleth them; And delivereth girdles unto the merchant. 31.25 Strength and dignity are her clothing; And she laugheth at the time to come. 31.26 She openeth her mouth with wisdom; And the law of kindness is on her tongue. 31.27 She looketh well to the ways of her household, And eateth not the bread of idleness. 31.28 Her children rise up, and call her blessed; Her husband also, and he praiseth her: 31.29 ’Many daughters have done valiantly, But thou excellest them all.’ 31.30 Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised. 31.31 Give her of the fruit of her hands; And let her works praise her in the gates.'' None |
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9. Hebrew Bible, Psalms, 2.1-2.2, 2.4, 26.1-26.2, 44.23, 78.52, 95.9, 103.2, 110.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Halevy, Isaac • Isaac • Isaac, • Isaac, Erich • Isaac’s divinity • Sarah, suckled Isaac in public view • Vision, Isaac, of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 327; Gera (2014), Judith, 285; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 191; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 209, 250; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 267; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 145; Levine Allison and Crossan (2006), The Historical Jesus in Context, 27; Levison (2023), The Greek Life of Adam and Eve. 878; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 113; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 337; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 32, 40, 130, 131; Stuckenbruck (2007), 1 Enoch 91-108, 268; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 440
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2.1 וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃
2.1 לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2 יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃
2.4 יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק אֲדֹנָי יִלְעַג־לָמוֹ׃ 26.2 בְּחָנֵנִי יְהוָה וְנַסֵּנִי צרופה צָרְפָה כִלְיוֹתַי וְלִבִּי׃
44.23 כִּי־עָלֶיךָ הֹרַגְנוּ כָל־הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה׃
78.52 וַיַּסַּע כַּצֹּאן עַמּוֹ וַיְנַהֲגֵם כַּעֵדֶר בַּמִּדְבָּר׃
95.9 אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃
103.2 בָּרֲכִי נַפְשִׁי אֶת־יְהוָה וְאַל־תִּשְׁכְּחִי כָּל־גְּמוּלָיו׃
103.2 בָּרֲכוּ יְהוָה מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ׃
110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃' ' None | sup>
2.1 Why are the nations in an uproar? And why do the peoples mutter in vain? 2.2 The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:
2.4 He that sitteth in heaven laugheth, the Lord hath them in derision. 26.2 Examine me, O LORD, and try me; test my reins and my heart.
44.23 Nay, but for Thy sake are we killed all the day; we are accounted as sheep for the slaughter.
78.52 But He made His own people to go forth like sheep, And guided them in the wilderness like a flock.
95.9 When your fathers tried Me, Proved Me, even though they saw My work.
103.2 Bless the LORD, O my soul, And forget not all His benefits;' "
110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" ' None |
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10. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Isaac
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 129; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 40
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11. Hebrew Bible, 1 Kings, 11.33 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac
Found in books: Allison (2018), 4 Baruch, 301; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 115
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11.33 יַעַן אֲשֶׁר עֲזָבוּנִי וַיִּשְׁתַּחֲווּ לְעַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִין לִכְמוֹשׁ אֱלֹהֵי מוֹאָב וּלְמִלְכֹּם אֱלֹהֵי בְנֵי־עַמּוֹן וְלֹא־הָלְכוּ בִדְרָכַי לַעֲשׂוֹת הַיָּשָׁר בְּעֵינַי וְחֻקֹּתַי וּמִשְׁפָּטַי כְּדָוִד אָבִיו׃'' None | sup>
11.33 because that they have forsaken Me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon; and they have not walked in My ways, to do that which is right in Mine eyes, and to keep My statutes and Mine ordices, as did David his father.'' None |
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12. Hebrew Bible, 1 Samuel, 14.1-14.15 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Isaac
Found in books: Gera (2014), Judith, 378; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 176
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14.1 וְאִם־כֹּה יֹאמְרוּ עֲלוּ עָלֵינוּ וְעָלִינוּ כִּי־נְתָנָם יְהוָה בְּיָדֵנוּ וְזֶה־לָּנוּ הָאוֹת׃
14.1 וַיְהִי הַיּוֹם וַיֹּאמֶר יוֹנָתָן בֶּן־שָׁאוּל אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב פְּלִשְׁתִּים אֲשֶׁר מֵעֵבֶר הַלָּז וּלְאָבִיו לֹא הִגִּיד׃ 14.2 וְשָׁאוּל יוֹשֵׁב בִּקְצֵה הַגִּבְעָה תַּחַת הָרִמּוֹן אֲשֶׁר בְּמִגְרוֹן וְהָעָם אֲשֶׁר עִמּוֹ כְּשֵׁשׁ מֵאוֹת אִישׁ׃ 14.2 וַיִּזָּעֵק שָׁאוּל וְכָל־הָעָם אֲשֶׁר אִתּוֹ וַיָּבֹאוּ עַד־הַמִּלְחָמָה וְהִנֵּה הָיְתָה חֶרֶב אִישׁ בְּרֵעֵהוּ מְהוּמָה גְּדוֹלָה מְאֹד׃ 14.3 אַף כִּי לוּא אָכֹל אָכַל הַיּוֹם הָעָם מִשְּׁלַל אֹיְבָיו אֲשֶׁר מָצָא כִּי עַתָּה לֹא־רָבְתָה מַכָּה בַּפְּלִשְׁתִּים׃ 14.3 וַאֲחִיָּה בֶן־אֲחִטוּב אֲחִי אִיכָבוֹד בֶּן־פִּינְחָס בֶּן־עֵלִי כֹּהֵן יְהוָה בְּשִׁלוֹ נֹשֵׂא אֵפוֹד וְהָעָם לֹא יָדַע כִּי הָלַךְ יוֹנָתָן׃ 14.4 וַיֹּאמֶר אֶל־כָּל־יִשְׂרָאֵל אַתֶּם תִּהְיוּ לְעֵבֶר אֶחָד וַאֲנִי וְיוֹנָתָן בְּנִי נִהְיֶה לְעֵבֶר אֶחָד וַיֹּאמְרוּ הָעָם אֶל־שָׁאוּל הַטּוֹב בְּעֵינֶיךָ עֲשֵׂה׃ 14.4 וּבֵין הַמַּעְבְּרוֹת אֲשֶׁר בִּקֵּשׁ יוֹנָתָן לַעֲבֹר עַל־מַצַּב פְּלִשְׁתִּים שֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁם הָאֶחָד בּוֹצֵץ וְשֵׁם הָאֶחָד סֶנֶּה׃ 14.5 הַשֵּׁן הָאֶחָד מָצוּק מִצָּפוֹן מוּל מִכְמָשׂ וְהָאֶחָד מִנֶּגֶב מוּל גָּבַע׃ 14.5 וְשֵׁם אֵשֶׁת שָׁאוּל אֲחִינֹעַם בַּת־אֲחִימָעַץ וְשֵׁם שַׂר־צְבָאוֹ אֲבִינֵר בֶּן־נֵר דּוֹד שָׁאוּל׃ 14.6 וַיֹּאמֶר יְהוֹנָתָן אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב הָעֲרֵלִים הָאֵלֶּה אוּלַי יַעֲשֶׂה יְהוָה לָנוּ כִּי אֵין לַיהוָה מַעְצוֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט׃ 14.7 וַיֹּאמֶר לוֹ נֹשֵׂא כֵלָיו עֲשֵׂה כָּל־אֲשֶׁר בִּלְבָבֶךָ נְטֵה לָךְ הִנְנִי עִמְּךָ כִּלְבָבֶךָ׃ 14.8 וַיֹּאמֶר יְהוֹנָתָן הִנֵּה אֲנַחְנוּ עֹבְרִים אֶל־הָאֲנָשִׁים וְנִגְלִינוּ אֲלֵיהֶם׃ 14.9 אִם־כֹּה יֹאמְרוּ אֵלֵינוּ דֹּמּוּ עַד־הַגִּיעֵנוּ אֲלֵיכֶם וְעָמַדְנוּ תַחְתֵּינוּ וְלֹא נַעֲלֶה אֲלֵיהֶם׃' 14.11 וַיִּגָּלוּ שְׁנֵיהֶם אֶל־מַצַּב פְּלִשְׁתִּים וַיֹּאמְרוּ פְלִשְׁתִּים הִנֵּה עִבְרִים יֹצְאִים מִן־הַחֹרִים אֲשֶׁר הִתְחַבְּאוּ־שָׁם׃
14.12 וַיַּעֲנוּ אַנְשֵׁי הַמַּצָּבָה אֶת־יוֹנָתָן וְאֶת־נֹשֵׂא כֵלָיו וַיֹּאמְרוּ עֲלוּ אֵלֵינוּ וְנוֹדִיעָה אֶתְכֶם דָּבָר וַיֹּאמֶר יוֹנָתָן אֶל־נֹשֵׂא כֵלָיו עֲלֵה אַחֲרַי כִּי־נְתָנָם יְהוָה בְּיַד יִשְׂרָאֵל׃
14.13 וַיַּעַל יוֹנָתָן עַל־יָדָיו וְעַל־רַגְלָיו וְנֹשֵׂא כֵלָיו אַחֲרָיו וַיִּפְּלוּ לִפְנֵי יוֹנָתָן וְנֹשֵׂא כֵלָיו מְמוֹתֵת אַחֲרָיו׃
14.14 וַתְּהִי הַמַּכָּה הָרִאשֹׁנָה אֲשֶׁר הִכָּה יוֹנָתָן וְנֹשֵׂא כֵלָיו כְּעֶשְׂרִים אִישׁ כְּבַחֲצִי מַעֲנָה צֶמֶד שָׂדֶה׃
14.15 וַתְּהִי חֲרָדָה בַמַּחֲנֶה בַשָּׂדֶה וּבְכָל־הָעָם הַמַּצָּב וְהַמַּשְׁחִית חָרְדוּ גַּם־הֵמָּה וַתִּרְגַּז הָאָרֶץ וַתְּהִי לְחֶרְדַּת אֱלֹהִים׃'' None | sup>
14.1 Now it came to pass one day, that Yonatan the son of Sha᾽ul said to the young man that bore his armour, Come, and let us go over to the garrison of the Pelishtim, that is on the other side. But he did not tell his father. 14.2 And Sha᾽ul was sitting on the far side of Giv῾a under the pomegranate tree which was in Migron: and the people that were with him were about six hundred men; 14.3 and Aĥiyya, the son of Aĥituv, I-khavod’s brother, the son of Pineĥas, the son of ῾Eli, was the Lord’s priest in Shilo, wearing an efod. And the people knew not that Yonatan was gone. 14.4 And between the passes, by which Yonatan sought to go over to the garrison of the Pelishtim, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bożeż, and the name of the other Sene. 14.5 The one point rose up abruptly northwards over against Mikhmash, and the other southwards over against Geva. 14.6 And Yonatan said to the young man that bore his armour, Come, and let us go over to the garrison of these uncircumcised: it may be that the Lord will perform a deed for us: for there is no restraint upon the Lord to save by many or by few. 14.7 And his armourbearer said to him, Do all that is in thy heart: turn thee; behold, I am with thee according to thy heart. 14.8 Then said Yonatan, Behold, we will pass over to these men, and we will reveal ourselves to them. 14.9 If they say thus to us, Tarry until we come to you; then we will stand still in our place, and will not go up to them.
14.10 But if they say thus, Come up to us; then we will go up: for the Lord has delivered them into our hand: and this shall be a sign to us.
14.11 And both of them showed themselves to the garrison of the Pelishtim: and the Pelishtim said, Behold, the Hebrews come out of the holes where they have hidden themselves.
14.12 And the men of the garrison answered Yonatan and his armourbearer, and said, Come up to us, and we will show you something. And Yonatan said to his armourbearer, Come up after me: for the Lord has delivered them into the hand of Yisra᾽el.
14.13 And Yonatan climbed up on his hands and feet, and his armourbearer after him: and they fell before Yonatan; and his armourbearer slew after him.
14.14 And that first slaughter, which Yonatan and his armour-bearer made, was about twenty men, within as it were half a furrow, which a yoke of oxen might plough.
14.15 And there was trembling in the camp, in the field, and among all the people: the garrison, and the raiding parties, they also trembled, and the earth quaked: so it was a very great trembling.'' None |
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13. Hebrew Bible, 2 Kings, 13.23, 19.15 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac • Isaac,
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Allison (2018), 4 Baruch, 298; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 79; Gera (2014), Judith, 304
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13.23 וַיָּחָן יְהוָה אֹתָם וַיְרַחֲמֵם וַיִּפֶן אֲלֵיהֶם לְמַעַן בְּרִיתוֹ אֶת־אַבְרָהָם יִצְחָק וְיַעֲקֹב וְלֹא אָבָה הַשְׁחִיתָם וְלֹא־הִשְׁלִיכָם מֵעַל־פָּנָיו עַד־עָתָּה׃
19.15 וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃'' None | sup>
13.23 But the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of His covet with Abraham, Isaac, and Jacob, and would not destroy them, neither hath He cast them from His presence until now.
19.15 And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.'' None |
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14. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Halevy, Isaac • R. Isaac
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 97, 104; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 250
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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None | sup>
4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None |
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15. Hebrew Bible, Isaiah, 53.7, 54.1, 57.15, 63.13, 66.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Isaac • Isaac, Erich • Isaac, as sophos • Isaac, birth of • Isaac, suffering • Kook, Abraham Isaac • Pesikta de-Rav Kahana , birth of Isaac • birth of Isaac • fertility, birth of Isaac • petiḥtot, birth of Isaac • redemption, Isaacs birth and
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 92, 98, 101, 102, 125; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 133; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 267; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 36; Levison (2023), The Greek Life of Adam and Eve. 622; Neusner (2004), The Idea of History in Rabbinic Judaism, 276; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 101
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53.7 נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃
54.1 כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃
57.15 כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃
63.13 מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃
66.12 כִּי־כֹה אָמַר יְהוָה הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשָׁעֳשָׁעוּ׃'' None | sup>
53.7 He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.
54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
57.15 For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones.
63.13 That led them through the deep, as a horse in the wilderness, without stumbling?
66.12 For thus saith the LORD: Behold, I will extend peace to her like a river. And the wealth of the nations like an overflowing stream, and ye shall suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees.'' None |
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16. Hebrew Bible, Jeremiah, 2.2, 13.17, 19.5-19.6, 23.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Akedah (binding of Isaac), and human sacrifice • Akedah (binding of Isaac), as an etiological narrative • Isaac • Isaac bar Jacob (R.) • Isaac, Erich • Meir bar Isaac • sacrifice of Isaac • sacrifice of Isaac, ethical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 318; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 163; Gera (2014), Judith, 304; Kanarek (2014), Biblical narrative and formation rabbinic law, 34; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 267; Levison (2023), The Greek Life of Adam and Eve. 622; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 272; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 115
sup>
2.2 הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃
2.2 כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד אֶעֱבוֹר כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃
13.17 וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה־נַפְשִׁי מִפְּנֵי גֵוָה וְדָמֹעַ תִּדְמַע וְתֵרַד עֵינִי דִּמְעָה כִּי נִשְׁבָּה עֵדֶר יְהוָה׃
19.5 וּבָנוּ אֶת־בָּמוֹת הַבַּעַל לִשְׂרֹף אֶת־בְּנֵיהֶם בָּאֵשׁ עֹלוֹת לַבָּעַל אֲשֶׁר לֹא־צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל־לִבִּי׃ 19.6 לָכֵן הִנֵּה־יָמִים בָּאִים נְאֻם־יְהוָה וְלֹא־יִקָּרֵא לַמָּקוֹם הַזֶּה עוֹד הַתֹּפֶת וְגֵיא בֶן־הִנֹּם כִּי אִם־גֵּיא הַהֲרֵגָה׃
23.2 לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל עַל־הָרֹעִים הָרֹעִים אֶת־עַמִּי אַתֶּם הֲפִצֹתֶם אֶת־צֹאנִי וַתַּדִּחוּם וְלֹא פְקַדְתֶּם אֹתָם הִנְנִי פֹקֵד עֲלֵיכֶם אֶת־רֹעַ מַעַלְלֵיכֶם נְאֻם־יְהוָה׃23.2 לֹא יָשׁוּב אַף־יְהוָה עַד־עֲשֹׂתוֹ וְעַד־הֲקִימוֹ מְזִמּוֹת לִבּוֹ בְּאַחֲרִית הַיָּמִים תִּתְבּוֹנְנוּ בָהּ בִּינָה׃ ' None | sup>
2.2 Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.
13.17 But if ye will not hear it, My soul shall weep in secret for your pride; And mine eyes shall weep sore, and run down with tears, Because the LORD’S flock is carried away captive.
19.5 and have built the high places of Baal, to burn their sons in the fire for burnt-offerings unto Baal; which I commanded not, nor spoke it, neither came it into My mind. 19.6 Therefore, behold, the days come, saith the LORD, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of slaughter;
23.2 Therefore thus saith the LORD, the God of Israel, against the shepherds that feed My people: Ye have scattered My flock, and driven them away, and have not taken care of them; behold, I will visit upon you the evil of your doings, saith the LORD.'' None |
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17. Hebrew Bible, Judges, 11.30-11.40 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, love for Isaac • Binding of Isaac • Isaac • Isaac, • Isaac, as martyr • binding of Isaac, in Josephus
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 82; Allison (2018), 4 Baruch, 116; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 150; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 40, 104; Levine Allison and Crossan (2006), The Historical Jesus in Context, 27; Levison (2023), The Greek Life of Adam and Eve. 263; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 99; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 115
| sup>11.31 וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃ 11.32 וַיַּעֲבֹר יִפְתָּח אֶל־בְּנֵי עַמּוֹן לְהִלָּחֶם בָּם וַיִתְּנֵם יְהוָה בְּיָדוֹ׃ 11.33 וַיַּכֵּם מֵעֲרוֹעֵר וְעַד־בּוֹאֲךָ מִנִּית עֶשְׂרִים עִיר וְעַד אָבֵל כְּרָמִים מַכָּה גְּדוֹלָה מְאֹד וַיִּכָּנְעוּ בְּנֵי עַמּוֹן מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃ 11.34 וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃ 11.35 וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃ 11.36 וַתֹּאמֶר אֵלָיו אָבִי פָּצִיתָה אֶת־פִּיךָ אֶל־יְהוָה עֲשֵׂה לִי כַּאֲשֶׁר יָצָא מִפִּיךָ אַחֲרֵי אֲשֶׁר עָשָׂה לְךָ יְהוָה נְקָמוֹת מֵאֹיְבֶיךָ מִבְּנֵי עַמּוֹן׃ 11.37 וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי וְרֵעוֹתָי׃ 11.38 וַיֹּאמֶר לֵכִי וַיִּשְׁלַח אוֹתָהּ שְׁנֵי חֳדָשִׁים וַתֵּלֶךְ הִיא וְרֵעוֹתֶיהָ וַתֵּבְךְּ עַל־בְּתוּלֶיהָ עַל־הֶהָרִים׃ 11.39 וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃' ' None | sup>
11.30 And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands, 11.31 then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering. 11.32 So Yiftaĥ passed over to the children of ῾Ammon to fight against them: and the Lord delivered them into his hands. 11.33 And he smote them from ῾Aro῾er, as far as Minnit, twenty cities, and as far as Avel-keramim, with a very great slaughter. Thus the children of ῾Ammon were subdued before the children of Yisra᾽el. 11.34 And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. 11.35 And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back. 11.36 And she said to him, My father, if thou hast opened thy mouth to the Lord, do to me according to that which has proceeded out of thy mouth; seeing that the Lord has taken vengeance for thee of thy enemies, of the children of ῾Ammon. 11.37 And she said to her father, Let this thing be done for me: let me alone two months, that I may go and wander down the mountain sides, and bewail my virginity, I and my friends. 11.38 And he said, Go. And he sent her away for two months: and she went with her companions, and wept for her virginity upon the mountains. 11.39 And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el, 11.40 that the daughters of Yisra᾽el went yearly to lament the daughter of Yiftaĥ, the Gil῾adite four days in the year.' ' None |
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18. Hebrew Bible, Lamentations, 1.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, in the Binding of Isaac
Found in books: Allison (2018), 4 Baruch, 298; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 151
sup>
1.16 עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃'' None | sup>
1.16 For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.'' None |
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19. Hebrew Bible, Ezekiel, 34.23-34.24 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Isaac, Erich
Found in books: Allison (2018), 4 Baruch, 102; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 267
sup>
34.23 וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 34.24 וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃'' None | sup>
34.23 And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. 34.24 And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken.'' None |
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20. Hebrew Bible, 1 Chronicles, 21.15 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Akedah (binding of Isaac), and human sacrifice • Akedah (binding of Isaac), and the Passover sacrifice • Akedah (binding of Isaac), and the sacrificial cult • Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis • Isaac, ashes
Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 50, 51; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 127
sup>
21.15 וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃'' None | sup>
21.15 And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.'' None |
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21. Hebrew Bible, Ezra, 10.30, 10.33 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Isaac • Isaac, Benjamin
Found in books: Gera (2014), Judith, 259; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 205
sup>
10.33 מִבְּנֵי חָשֻׁם מַתְּנַי מַתַּתָּה זָבָד אֱלִיפֶלֶט יְרֵמַי מְנַשֶּׁה שִׁמְעִי׃' ' None | sup>
10.30 And of the sons of Pahath-moab: Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, and Binnui, and Manasseh.
10.33 of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, Shimei.'' None |
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22. Hebrew Bible, Nehemiah, 9.1, 9.7-9.8 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Aqedah (Binding of Isaac) • Isaac • Isaac, • Isaac, Benjamin
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Allison (2018), 4 Baruch, 116; Gera (2014), Judith, 204, 286; Levine (2005), The Ancient Synagogue, The First Thousand Years, 23; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 205; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 45
sup>
9.1 וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃
9.1 וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃
9.7 אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8 וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃' ' None | sup>
9.1 Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them.
9.7 Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; 9.8 and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;' ' None |
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23. Anon., 1 Enoch, 106-107 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Isaac
Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 92; Stuckenbruck (2007), 1 Enoch 91-108, 611
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106 And after some days my son Methuselah took a wife for his son Lamech, and she became,pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house,was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness.,And his father Lamech was afraid of him and",fled, and came to his father Methuselah. And he said unto him: \' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his,countece is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be,wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place is,amongst the angels.\' And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that,was there, and he cried aloud, and I heard his voice and I came to him. And,said unto him: \' Behold, here am I, my son, wherefore hast,thou come to me \' And he answered and said: \' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision,have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man\'s nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and,thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened,his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth.\' And I, Enoch, answered and said unto him: \'The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and,a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth,shall die he and his sons shall be saved. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets.'107 And I saw written on them that generation upon generation shall transgress, till a generation of righteousness arises, and transgression is destroyed and sin passes away from the earth, and all,manner of good comes upon it. And now, my son, go and make known to thy son Lamech that this,son, which has been born, is in truth his son, and that (this) is no lie.' And when Methuselah had heard the words of his father Enoch-for he had shown to him everything in secret-he returned and showed (them) to him and called the name of that son Noah; for he will comfort the earth after all the destruction." '" None |
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24. Anon., Jubilees, 1.27, 1.29, 4.27, 7.27-7.33, 10.13, 15.25-15.28, 15.31-15.32, 17.7, 17.15-17.18, 19.3, 19.8, 19.16, 19.19, 19.28, 22.14-22.22, 31.14, 34.20-34.21, 35.13-35.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Isaac • Isaac son of Abraham, patriarch • Isaac,
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 320; Gera (2014), Judith, 259, 286; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 124; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 15; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 70; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 102; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 45, 47, 48, 49, 53; Stuckenbruck (2007), 1 Enoch 91-108, 74, 102, 611, 620, 726; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 53, 56, 69; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 402; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 142, 145
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1.27 "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee.
1.29 and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.
4.27 And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down everything.
7.27 And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28 And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29 And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth, 7.30 and every imagination and desire of men imagined vanity and evil continually. 7.31 And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32 "And we were left, I and you, my sons, and everything that entered with us into the ark, 7.33 and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk,
10.13 for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men."
15.25 And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 15.26 This law is for all the generations for ever, 15.27 and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 15.28 And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongeth not to the children of the covet which the Lord made with Abraham, but to the children of destruction;
15.31 And do thou command the children of Israel and let them observe the sign of this covet for their generations as an eternal ordice, and they will not be rooted out of the land. 15.32 For the command is ordained for a covet, that they should observe it for ever among all the children of Israel.
17.7 "Cast out this bondwoman and her son; for the son of this bondwoman will not be heir with my son, Isaac."
17.15 And an angel of God, one of the holy ones, said unto her, "Why weepest thou, Hagar? Arise, take the child, and hold him in thine hand; for God hath heard thy voice, and hath seen the child." 17.16 And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink, 17.17 and she arose and went towards the wilderness of Paran. rAnd the child grew and became an archer, and God was with him; 17.18 and his mother took him a wife from among the daughters of Egypt.rAnd she bare him a son, and he called his name Nebaioth; for she said, "The Lord was nigh to me when I called upon him."
19.3 and we tried him to see if his spirit were patient and he were not indigt in the words of his mouth; and he was found patient in this, and was not disturbed.
19.8 And all the days of the life of Sarah were one hundred and twenty-seven years, that is, two jubilees and four weeks and one year: these are the days of the years of the life of Sarah.
19.16 and Jacob was a smooth and upright man, and Esau was fierce, a man of the field, and hairy, and Jacob dwelt in tents.
19.19 And Abraham saw the deeds of Esau, and he knew that in Jacob should his name and seed be called;
19.28 And in his seed shall my name be blessed, and the name of my fathers, Shem, and Noah, and Enoch, and Mahalalel, and Enos, and Seth, and Adam.
22.14 and may He choose thee and thy seed that ye may become a people for His inheritance according to His will alway. And do thou, my son, Jacob, draw near and kiss me." 22.15 And he drew near and kissed him, and he said: "Blessed be my son Jacob And all the sons of God Most High, unto all the ages: May God give unto thee a seed of righteousness; And some of thy sons may He sanctify in the midst of the whole earth; 22.16 May nations serve thee, And all the nations bow themselves before thy seed. 22.17 Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18 May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19 And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 22.20 And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,rAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages, 22.21 And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth. 22.22 And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father:
31.14 And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee."
34.20 and Dinah also, his daughter, died after Joseph had perished. And there came these three mournings upon Israel in one month. 34.21 And they buried Bilhah over against the tomb of Rachel, and Dinah also, his daughter, they buried there.
35.13 how he hath forsaken us with his whole heart, and hath done evil to us; thy flocks he hath taken to himself, and carried off all thy possessions from before thy face. 35.14 And when we implored and besought him for what was our own, he did as a man who was taking pity on us.'' None |
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25. Septuagint, 3 Maccabees, 2.2, 6.2, 6.5 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Isaac
Found in books: Gera (2014), Judith, 284; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 67, 68, 70
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2.2 "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power.
2.2 Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace."
6.2 "King of great power, Almighty God Most High, governing all creation with mercy,
6.2 Even the king began to shudder bodily, and he forgot his sullen insolence.
6.5 Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations.'' None |
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26. Septuagint, 1 Maccabees, 2.52 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Isaac
Found in books: Gera (2014), Judith, 284; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 45, 131
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2.52 Was not Abraham found faithful when tested, and it was reckoned to him as righteousness?'' None |
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27. Septuagint, 2 Maccabees, 1.2-1.4, 1.18, 1.21, 1.24-1.25, 2.18, 5.6, 8.2, 10.3, 15.22 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Isaac
Found in books: Allison (2018), 4 Baruch, 198, 298, 402; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 231, 232; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 67, 70
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1.2 May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.'" '1.3 May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "1.4 May he open your heart to his law and his commandments, and may he bring peace.'" "
1.18 Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.'" "
1.21 And when the materials for the sacrifices were presented, Nehemiah ordered the priests to sprinkle the liquid on the wood and what was laid upon it.'" "
1.24 The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,'" "
1.25 who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,'" "
2.18 as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.'" "
5.6 But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.'" "
8.2 They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,'" "
10.3 They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "
15.22 And he called upon him in these words: 'O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.'"" None |
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28. Septuagint, Ecclesiasticus (Siracides), 44.20-44.21 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Isaac • Isaac, as beloved • Isaac, as legitimate • sacrifice of Isaac • sacrifice of Isaac, as Abraham’s greatest deed • sacrifice of Isaac, as test • sacrifice of Isaac, literal interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 304; Gera (2014), Judith, 286; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131
| sup>44.21 Therefore the Lord assured him by an oath that the nations would be blessed through his posterity;that he would multiply him like the dust of the earth,and exalt his posterity like the stars,and cause them to inherit from sea to sea and from the River to the ends of the earth.' ' None |
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29. Septuagint, Judith, 7.30, 8.11-8.28, 8.31, 9.1, 9.9, 9.12, 12.6, 13.8, 13.16, 14.16 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Isaac • Isaac, age • Isaac, willingness to give up his life
Found in books: Allison (2018), 4 Baruch, 102, 116, 118; Gera (2014), Judith, 52, 204, 269, 274, 284, 285, 286, 304, 319, 378, 399; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 68; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 103; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 130, 131, 134, 138
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7.30 And Uzziah said to them, "Have courage, my brothers! Let us hold out for five more days; by that time the Lord our God will restore to us his mercy, for he will not forsake us utterly.
8.11 They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.12 Who are you, that have put God to the test this day, and are setting yourselves up in the place of God among the sons of men? 8.13 You are putting the Lord Almighty to the test -- but you will never know anything! 8.14 You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.15 For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies. 8.16 Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.17 Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him. 8.18 "For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by -- 8.19 and that was why our fathers were handed over to the sword, and to be plundered, and so they suffered a great catastrophe before our enemies. 8.20 But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation. 8.21 For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration. 8.22 And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us. 8.23 For our slavery will not bring us into favor, but the Lord our God will turn it to dishonor. 8.24 "Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 8.25 In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers. ' "8.26 Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother. " '8.27 For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them." 8.28 Then Uzziah said to her, "All that you have said has been spoken out of a true heart, and there is no one who can deny your words.
8.31 So pray for us, since you are a devout woman, and the Lord will send us rain to fill our cisterns and we will no longer be faint." ' "
9.1 Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, " 9.9 Behold their pride, and send thy wrath upon their heads; give to me, a widow, the strength to do what I plan.
9.12 Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
12.6 and sent to Holofernes and said, "Let my lord now command that your servant be permitted to go out and pray."
13.8 And she struck his neck twice with all her might, and severed it from his body.
13.16 As the Lord lives, who has protected me in the way I went, it was my face that tricked him to his destruction, and yet he committed no act of sin with me, to defile and shame me."
14.16 And he cried out with a loud voice and wept and groaned and shouted, and rent his garments. '' None |
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30. Septuagint, Wisdom of Solomon, 3.1-3.7, 10.3-10.5 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac • Isaac, as beloved • Isaac, as legitimate • sacrifice of Isaac • sacrifice of Isaac, as Abraham’s greatest deed • sacrifice of Isaac, as test • sacrifice of Isaac, literal interpretation of
Found in books: Allison (2018), 4 Baruch, 274; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 304; Gera (2014), Judith, 284, 285; Levison (2023), The Greek Life of Adam and Eve. 228; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131; Stuckenbruck (2007), 1 Enoch 91-108, 726
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3.1 But the souls of the righteous are in the hand of God,and no torment will ever touch them.
3.1 Why sleepest thou, O my soul, And blessest not the Lord? 3.2 In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction, 3.2 Sing a new song, Unto God who is worthy to be praised. Sing and be wakeful against His awaking, For good is a psalm (sung) to God from a glad heart. 3.3 The righteous remember the Lord at all times, With thanksgiving and declaration of the righteousness of the Lord’s judgement 3.3 and their going from us to be their destruction;but they are at peace." 3.4 For though in the sight of men they were punished,their hope is full of immortality. 3.4 The righteous despiseth not the chastening of the Lord; His will is always before the Lord. 3.5 Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.5 The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him; 3.6 He seeketh out whence his deliverance will come. 3.6 like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them. 3.7 The steadfastness of the righteous is from God their deliverer; There lodgeth not in the house of the righteous sin upon sin. 3.7 In the time of their visitation they will shine forth,and will run like sparks through the stubble.
10.3 But when an unrighteous man departed from her in his anger,he perished because in rage he slew his brother.
10.3 For He maketh straight the ways of the righteous, And doth not pervert (them) by His chastening. 10.4 And the mercy of the Lord (is) upon them that love Him in truth, And the Lord remembereth His servants in mercy. 10.4 When the earth was flooded because of him,wisdom again saved it,steering the righteous man by a paltry piece of wood. 10.5 For the testimony (is) in the law of the eternal covet, The testimony of the Lord (is) on the ways of men in (His) visitation. 10.5 Wisdom also, when the nations in wicked agreement had been confounded,recognized the righteous man and preserved him blameless before God,and kept him strong in the face of his compassion for his child.'' None |
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31. Anon., Sibylline Oracles, 1.304, 1.316 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac
Found in books: Allison (2018), 4 Baruch, 359; Stuckenbruck (2007), 1 Enoch 91-108, 53
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1.304 He sent the dove once more, to learn if yet
1.316 And Noah knew the land was nearer now.'' None |
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32. Philo of Alexandria, On The Life of Abraham, 6, 48, 52, 54, 88, 178 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Binding of Isaac • Isaac • Isaac,
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 205, 251; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 287; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 249; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 98, 99, 100, 126; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 21; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 2
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6 for these first men, without ever having been followers or pupils of any one, and without ever having been taught by preceptors what they ought to do or say, but having embraced a line of conduct consistent with nature from attending to their own natural impulses, and from being prompted by an innate virtue, and looking upon nature herself to be, what in fact she is, the most ancient and duly established of laws, did in reality spend their whole lives in making laws, never of deliberate purpose doing anything open to reproach, and for their accidental errors propitiating God, and appeasing him by prayers and supplications, so as to procure for themselves the enjoyment of an entire life of virtue and prosperity, both in respect of their deliberate actions, and those which proceeded from no voluntary purpose. II.
48 I have now then explained the character of the first triad of those who desire virtue. There is also another more important company of which we must now proceed to speak, for the former resembles those branches of instruction which are allotted to the age of childhood, but this resembles rather the gymnastic exercises of athletic men, who are really preparing themselves for the sacred contests, who, despising all care of getting their body into proper condition, labour to bring about a healthy state of the soul, being desirous of that victory which is to be gained over the adverse passions.
52 This then is what appears to be said of these holy men; and it is indicative of a nature more remote from our knowledge than, and much superior to, that which exists in the objects of outward sense; for the sacred word appears thoroughly to investigate and to describe the different dispositions of the soul, being all of them good, the one aiming at what is good by means of instruction, the second by nature, the last by practice; for the first, who is named Abraham, is a symbol of that virtue which is derived from instruction; the intermediate Isaac is an emblem of natural virtue; the third, Jacob, of that virtue which is devoted to and derived from practice.
54 Very appropriately, therefore, he has represented, as united by relationship, these three, which in name indeed are men, but in reality, as I have said before, virtues, nature, instruction, and practice, which men also call by another name, and entitle them the three graces (charites), either from the fact of God having bestowed (kecharisthai) on our race those three powers, in order to produce the perfection of life, or because they themselves have bestowed themselves on the rational soul as the most glorious of gifts, so that the eternal name, as set forth in the scriptures, may not be used in conjunction with three men, but rather with the aforesaid powers;
88 Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both. XIX.
178 But to those who are fond of reviling and disparaging everything, and who are by their invariable habits accustomed to prefer blaming to praising the action which Abraham was enjoined to perform, it will not appear a great and admirable deed, as we imagine it to have been. '' None |
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33. Philo of Alexandria, On The Cherubim, 8, 41, 45-47, 50, 106 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac son of Abraham, patriarch • Isaac, as reward • Isaac, enthusiasm • Isaac, joy symbolized by • Isaac, name of • Isaac, praised • Isaac, son of God • etymologies, of “Isaac” • joy, Isaac symbolizing • joy, sacrifice of Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of • the three visitors, Isaac’s birth foretold by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 256, 259, 328, 330; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 152, 157; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 122; Sly (1990), Philo's Perception of Women, 73, 137, 139, 157
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8 then will arise the genus of happiness that is to say, Isaac; and he, when all the feminine Affections have ceased, and when the passion of joy and cheerfulness are dead, will eagerly pursue, not childish amusements, but divine objects; then too those elementary branches of instruction which bear the name of Agar, will be cast out, and their sophistical child will also be cast out, who is named Ishmael. III.
41 for since we say, that woman is to be understood symbolically as the outward sense, and since knowledge consists in alienation from the outward sense and from the body, it is plain that the lovers of wisdom must repudiate the outward sense rather than choose it, and is not this quite natural? for they who live with these men are in name indeed wives, but in fact virtues. Sarah is princess and guide, Rebecca is perseverance in what is good; Leah again is virtue, fainting and weary at the long continuance of exertion, which every foolish man declines, and avoids, and repudiates; and Zipporah, the wife of Moses, is virtue, mounting up from earth to heaven, and arriving at a just comprehension of the divine and blessed virtues which exist there, and she is called a bird.
45 And I will bring forward as a competent witness in proof of what I have said, the most holy Moses. For he introduces Sarah as conceiving a son when God beheld her by himself; but he represents her as bringing forth her son, not to him who beheld her then, but to him who was eager to attain to wisdom, and his name is called Abraham. 46 And he teaches the same lesson more plainly in the case of Leah, where he says that "God opened her Womb." But to open the womb is the especial business of the husband. And she having conceived, brought forth, not to God, for he alone is sufficient and all-abundant for himself, but to him who underwent labour for the sake of that which is good, namely, for Jacob; so that in this instance virtue received the divine seed from the great Cause of all things, but brought forth her offspring to one of her lovers, who deserved to be preferred to all her other Suitors. 47 Again, when the all-wise Isaac addressed his supplications to God, Rebecca, who is perseverance, became pregt by the agency of him who received the supplication; but Moses, who received Zipporah, that is to say, winged and sublime virtue, without any supplication or entreaty on his part, found that she conceived by no mortal man. XIV.
50 For the association of men, with a view to the procreation of children, makes virgins women. But when God begins to associate with the soul, he makes that which was previously woman now again virgin. Since banishing and destroying all the degenerate appetites unbecoming a human being, by which it had been made effeminate, he introduces in their stead genuine, and perfect, and unadulterated virtues; therefore, he will not converse with Sarah before all the habits, such as other women have, have left her, and till she has returned into the class of pure virgins. XV.
106 Such a house then being prepared in the race of mankind, all things on earth will be filled with good hopes, expecting the return of the powers of God; and they will come, bringing laws from heaven, and bonds, for the purpose of sanctifying the hallowing it, according to the command of their Father; then becoming the associates and constant companions of these souls which love virtue, they sow in them the genus of happiness: as they gave to the wise Abraham his son Isaac as the most perfect proof of their gratitude for the hospitality which they experienced from him. '' None |
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34. Philo of Alexandria, On The Preliminary Studies, 9, 11-14, 20, 23-24, 36, 73 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac, as sophos • Isaac, joy symbolized by • Isaac, name of • etymologies, of “Isaac” • joy, Isaac symbolizing • joy, sacrifice of Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of • the three visitors, Isaac’s birth foretold by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 253, 330; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 99; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 173; Sly (1990), Philo's Perception of Women, 73, 166
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9 On this account he does not say that Sarah did not bring forth at all, but only that she did not bring forth for him, for Abraham. For we are not as yet capable of becoming the fathers of offspring of virtue, unless we first of all have a connection with her handmaiden; and the handmaiden of wisdom is the encyclical knowledge of music and logic, arrived at by previous instruction.
11 And as you must know that it is common for there to be great preludes to great propositions, and the greatest of all propositions is virtue, for it is conversant about the most important of all materials, namely, about the universal life of man; very naturally, therefore, that will not employ any short preface, but rather it will use as such, grammar, geometry, astronomy, rhetoric, music, and all the other sorts of contemplation which proceed in accordance with reason; of which Hagar, the handmaid of Sarah, is an emblem, as we will proceed to show. '12 "For Sarah," says Moses, "said unto Abraham, Behold, the Lord has closed me up, so that I may not bear children. Go in unto my handmaiden, that thou mayest have children by her." Now, we must take out of the present discussion those conjunctions and connections of body with body which have pleasure for their end. For this is the connection of the mind with virtue, which is desirous to have children by her, and which, if it cannot do so at once, is at all events taught to espouse her handmaid, namely, intermediate instruction. IV. 13 And here it is worth while to admire wisdom, by reason of its modesty, which has not thought fit to reproach us with the slowness of our generation, or our absolute barrenness. And this, too, though the oracle says truly that she brought forth no child, not out of envy, but because of the unsuitableness of our own selves. For, says she, "The Lord has closed me up so, that I may not bear children." And she no longer adds the words, "to you," that she may not appear to mention the misfortunes of others, or to reproach them with theirs. 14 "Therefore," says she, "go thou in to my handmaiden," that is to say, to the intermediate instruction of the intermediate and encyclical branches of knowledge, "that you may first have children by her;" for hereafter you shall be able to enjoy a connection with her mistress, tending to the procreation of legitimate children.
20 Now the first characteristics of the intermediate instruction are represented by two symbols, the race and the name. As to race, the handmaiden is an Egyptian, and her name is Hagar; and this name, being interpreted, means "emigration." For it follows of necessity that the man who delights in the encyclical contemplations, and who joins himself as a companion to varied learning, is as such enrolled under the banners of the earthly and Egyptian body; and that he stands in need of eyes in order to see and to read, and of ears in order to attend and to hear, and of his other external senses, in such a manner as to be able to unfold each of the objects of the external sense.
23 For they are sojourners from the fact of their passing their time among citizens; but from the fact of their not being settled inhabitants, they also resemble foreigners. In the same manner, according to my idea, as adopted children, inasmuch as they inherit the property of those who have adopted them, resemble real legitimate children; but inasmuch as they were not begotten by them, they resemble strangers. The same relation, then, that a mistress has to her handmaidens, or a wife, who is a citizen, to a concubine, that same relation has virtue, that is Sarah, to education, that is Hagar. So that very naturally, since the husband, by name Abraham, is one who has an admiration for contemplation and knowledge; virtue, that is Sarah, would be his wife, and Hagar, that is all kinds of encyclical accomplishments, would be his concubine. 24 Whoever, therefore, has acquired wisdom from his teachers, would never reject Hagar. For the acquisition of all the preliminary branches of education is wholly necessary. VI. But if any one, having determined on perseveringly enduring labours in the cause of virtue, devotes himself to continued study, practising and meditating without intermission, that man will marry two citizens, and also an equal number of concubines, the handmaidens of the citizens.
36 But the self-instructed race, of which Isaac was a partaker, the excellent country of the mastery over the passions, has received as its share a nature simple, and unmixed, and unalloyed, standing in no need of either practice or instruction in which there is need of the concubine sciences, and not only of the citizen wives; for when God has showered down from above that most requisite benefit of knowledge, self-taught, and having no need of a preceptor, it would be impossible any longer for a man to live with the slavish and concubine arts, having a desire for bastard doctrines as his children. For the man who has arrived at this honour, is inscribed as the husband of the mistress and princess virtue; and she is called in the Greek language, perseverance, but among the Hebrews her name is Rebekkah. ' "
73 And here it is worth while to raise the question why it is that now again Moses calls the wife of Abraham Sarah, when he had already repeatedly told us what her name was before; for he was not a writer who ever indulged in that worst description of prolixity, tautology. What, then, are we to say? Since she is about to betroth to him the handmaiden of wisdom, encyclical instruction, he says that she did not forget the duty which she owed to her mistress, but knew that she was, both in law and in her master's feelings, his wife, and that she herself was only such because of necessity and the force of opportunity. And this happens to every man who is fond of learning. And he who has experienced it may be looked upon as the most trustworthy witness to this fact. " '' None |
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35. Philo of Alexandria, On The Decalogue, 1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, of Abraham, Isaac, and Jacob • Isaac • Isaac, • Isaac, as self-taught • Isaac, nature and • nature, Isaac and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 8, 9, 141, 162, 189; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 2
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1 I have in my former treatises set forth the lives of Moses and the other wise men down to his time, whom the sacred scriptures point out as the founders and leaders of our nation, and as its unwritten laws; I will now, as seems pointed out by the natural order of my subject, proceed to describe accurately the character of those laws which are recorded in writing, not omitting any allegorical meaning which may perchance be concealed beneath the plain language, from that natural love of more recondite and laborious knowledge which is accustomed to seek for what is obscure before, and in preference to, what is evident. '' None |
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36. Philo of Alexandria, On Flight And Finding, 45, 47 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac, as reward • sacrifice of Isaac • sacrifice of Isaac, God commanding • sacrifice of Isaac, Isaac’s participation in • sacrifice of Isaac, as binding • sacrifice of Isaac, literal interpretation of • sacrifice of Isaac, rewarded by God
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 306, 309; Sly (1990), Philo's Perception of Women, 157, 159, 160
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45 for the means of life being given to a bad man, inflate and raise up to great height the mind which is devoid of wisdom, which is called the Syrian; but if they are bestowed on a lover of instruction, then they make the mind inclined to abide by the steady and solid doctrines of virtue and excellence. This is the brother of Rebekkah, that is to say, of perseverance, and he dwells in Charran, which name, being interpreted, means "holes," a symbol of the external senses; for he who is still moving about in mortal life has need of the organs of the external senses. 47 And, when you have become thoroughly acquainted with yourself, then examine accurately also the peculiar qualities of Laban; the things which are accounted brilliant instances of the success of empty glory; but do not you be deceived by any one of them, but like a good workman adapt them all in a skilful manner to your own necessities; for if, while immersed in this political and much confused life, you display a stable and wellinstructed disposition, I will send for you from thence that you may receive the same prize which also your parents received: and the prize is the unchangeable and unhestitating service of the only wise God. IX. ' None |
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37. Philo of Alexandria, On The Life of Joseph, 1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, of Abraham, Isaac, and Jacob • Isaac • Isaac, • Isaac, nature and • nature, Isaac and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 8, 141, 189; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 2
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1 There are three different modes by which we proceed towards the most excellent end, namely, instruction, nature, and practice. There are also three persons, the oldest of the wise men who in the account given to us by Moses derive three names from these modes, whose lives I have now discussed, having examined the man who arrived at excellence in consequence of instruction, and him who was self-taught, and him who attained to the proposed end by practice. Accordingly, proceeding in regular order, I will now describe the life of the man occupied in civil affairs. And again, Moses has given us one of the patriarchs as deriving his name from this kind of life, in which he had been immersed from his earliest youth. '' None |
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38. Philo of Alexandria, On The Change of Names, 60, 131 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Binding of Isaac • Isaac, enthusiasm • Isaac, joy symbolized by • Isaac, name of • Isaac, praised • Isaac, son of God • etymologies, of “Isaac” • joy, Isaac symbolizing • joy, sacrifice of Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of • sacrifice of Isaac, ethical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 315, 316, 317, 328; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 126
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60 for it is said in the scripture, "Thy name shall not be called Abram, but Abraham shall thy name be." Some, then, of those persons who are fond of disputes, and who are always eager to affix a stain upon what is irreproachable, on things as well as bodies, and who wage an implacable war against sacred things, while they calumniate everything which does not appear to preserve strict decorum in speech, being the symbols of nature which is always fond of being concealed, perverting it all so as to give it a worse appearance after a very accurate investigation, do especially find fault with the changes of names.
131 Now he who is properly said to give any thing whatever must by all means be giving what is his own private property. And if this is true beyond controversy, then it would follow that Isaac must not have been a man, but a being synonymous with that most exquisite joy of all pleasures, namely, laughter, the adopted son of God, who gave him as a soother and cheerer to the most peace-loving souls; '' None |
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39. Philo of Alexandria, On The Creation of The World, 23 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • joy, sacrifice of Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 329; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 251
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23 And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it. '' None |
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40. Philo of Alexandria, On The Posterity of Cain, 32, 135 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac, as beloved • Isaac, as legitimate • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, ethical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 195, 323; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152; Sly (1990), Philo's Perception of Women, 171
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32 Having, therefore, now pointed out each variety, the tranquillity of the good man, and the state of agitation in which the bad man lives, let us now consider what follows the statement which we have hitherto been examining. For Moses says that Nod, which name, being interpreted, means the tumult into which the soul has migrated, is opposite to Eden. Now Eden is a symbolical expression for correct and divine reason, on which account its interpretation is luxury; because divine reason is, above all other things, delighted with and exults among unmingled and pure, and also well filled up and complete pleasure, God, the giver of all good things, raising his virgin and undying graces upon it. But by its own intrinsic nature, the bad is always striving with the good, the unjust with the just, the wise with the foolish, and all the different species of virtue with all the different species of vice. Something like this is the meaning of the statement that Nod is opposite to Eden. XI.
135 on which account Moses, in strict accordance with the principles of natural philosophy, represents Leah as Hated. For those whom the charms of pleasures, which are with Rachel, that is to say, with the outward sense, cannot be endured by Leah, who is situated out of the reach of the passions; on which account they repudiate and detest her. But as far as she herself is concerned, her alienation from the creature produces her a close connection with God, from whom she receives the seeds of wisdom, and conceives, and travails, and brings forth virtuous ideas, worthy of the father who begot them. If therefore, you, O my soul, imitating Leah, reject mortal things, you will of necessity turn to the incorruptible God, who will shed over you all the fountains of his good. XLI. '' None |
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41. Philo of Alexandria, On Curses, 7, 28-48, 57-58, 61 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac, • Isaac, as legitimate • Isaac, joy symbolized by • Isaac, name of • Isaac, nature and • etymologies, of “Isaac” • joy, Isaac symbolizing • joy, sacrifice of Isaac and • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, Isaac’s participation in • sacrifice of Isaac, allegorical interpretation of • sacrifice of Isaac, literal interpretation of • the three visitors, Isaac’s birth foretold by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 7, 11, 199, 201, 253, 308, 328, 331, 384; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 152; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 416
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7 and if God has not a face (inasmuch as he is not bound by what may seem appropriate for created things), and if he does not exist in parts inasmuch as he surrounds all things and is not surrounded by any, it is impossible for anything to remove and depart from this world as from a city, as there is no portion of it left without. It now remains for us, considering that none of these things are spoken of in terms of strict propriety, to turn to the allegorical system, which is dear to men versed in natural philosophy, taking the first principles of our argument from this source.
28 Therefore the oracle which was given to the allwise Moses most manifestly shows the lasting good condition and stability of the virtuous man. Now, the oracle is as follows: "And do thou thyself stand with Me." By which expression, two things are made clear. One, that it is the living God, who moves and turns about all other beings, being himself unchangeable and immoveable. The second is, that he makes the virtuous man a participator in his own tranquil nature. For, as I suppose, the crooked things are made straight by his straight rule; so, likewise, are the things that are in motion restrained and made stationary by the power of him who always stands still and firm. '29 In this passage, therefore, he commands another being to stand with him: but in another place he says, "I will go down with thee to Egypt, and I will conduct thee to the End." He does not say, Thou shalt go down with me. Why not? Because calmness and stability are the especial attributes of God; but a liability to change one\'s place, and every kind of motion which has a tendency to change the place, is incident to a created being. When, therefore, he invites the man to his own peculiar good, he says, "Stand thou with me:" not "I will stand with thee." For "will stand," cannot be said of God, who always stands still. 30 But when he comes to that which is the peculiar attribute of the creature, he says, with the most perfect correctness, "I will go down with you;" for change of place is adapted to you: so that no one shall go down with me, for in me there is no changing; but whatever is consistent with me, that is to say, with rest, shall stand. And with those who go down in such a manner as to change their place (for change of place is akin to and closely connected with them), I will go down also, not indeed changing my situation as to its actual place, inasmuch as I fill every place with myself. 31 And this, too, I do through the pity which exists in rational nature, in order that it may be raised from the hell of the passions to the heavenly region of virtue; I being the guide, who also have made the road which leads to heaven, so that it may be a plain road for suppliant souls, and have shown it to them all, in order that they may not foolishly wander out of the way. X. 32 Having, therefore, now pointed out each variety, the tranquillity of the good man, and the state of agitation in which the bad man lives, let us now consider what follows the statement which we have hitherto been examining. For Moses says that Nod, which name, being interpreted, means the tumult into which the soul has migrated, is opposite to Eden. Now Eden is a symbolical expression for correct and divine reason, on which account its interpretation is luxury; because divine reason is, above all other things, delighted with and exults among unmingled and pure, and also well filled up and complete pleasure, God, the giver of all good things, raising his virgin and undying graces upon it. But by its own intrinsic nature, the bad is always striving with the good, the unjust with the just, the wise with the foolish, and all the different species of virtue with all the different species of vice. Something like this is the meaning of the statement that Nod is opposite to Eden. XI. 33 After he had said this he proceeds to say, "And Cain knew his wife, and she conceived and bare Enoch; and he built a city, and called the name of the city after the name of his son Enoch." Is it not here reasonable to raise the question, why Cain knew his wife? for there had been no birth of any one other woman since that of Eve who was formed out of the side of the man, until the woman who is here mentioned; 34 and if any one says that Cain took his sister to wife, putting the impiety of such a connection out of the question, he will speak falsely; for Moses represents the daughters of Adam as born late. What then are we to say? As I imagine, Moses here calls his wife opinion of impious reason which it forms about things, as crowds of those who have studied philosophy do: some of them introducing the same opinions into human life, and others introducing such as are wholly at variance with one another. 35 What then is the position of the impious man? Why, that the human mind is the measure of all things; which also they say that one of the ancient philosophers, Protagoras, used to employ, being a descendant of the folly of Cain. And from thence I conjecture that his wife, being known to him, brought forth Enoch; and the name Enoch being interpreted means, thy grace. 36 For if man is the measure of all things, then, also, all things are a grace and a free gift of the mind; so that we refer to the eye the grace of sight, to the ears that of hearing, and to each of the other external senses their appropriate object, and also to the speech and utterance do we attribute the power of speaking. And if we judge in this manner of these things, so also do we with respect to intelligence, in which ten thousand things are comprised, such as thoughts, perceptions, designs, meditations, conceptions, sciences, arts, dispositions, and a number of other faculties almost incalculable. 3
7 What is it then that the gravest philosophers, who have talked in the most grandiloquent manner about divine law and the honour due to God, have determined both to say and to allow to be said, If ye have in ye a mind which is equal to God, which regulating by its own power all the good and bad things which exist among men, occasionally mingles both in certain persons, and sometimes distributes both good and bad to some in an unalloyed state; 38 and if any one accuses you of impiety, make your defence with a good courage, saying that you have been brought up very admirably by your guide and teacher, Cain, who recommended you to honour the powers that are nearest in preference to that cause which was afar off, to whom you ought to attend for many other reasons, and most especially because he showed the power of his doctrine by very evident works, having conquered Abel the expounder of the opposite doctrine, and having removed and destroyed his doctrine as well as himself. 39 But in my opinion and in that of my friends, death in the company of the pious would be preferable to life with the impious; for those who die in the company of the pious everlasting life will receive, but everlasting death will be the portion of those who live in the other way. XII. 40 But as after Cain had begotten Enoch, one of the posterity of Seth is also subsequently called Enoch, it may be well to consider, whether the two namesakes were men of different or of similar dispositions and characters. And at the same time that we examine this question let us also investigate the differences between other persons bearing the same name. For as Enoch was, so also Methusaleh and Lamech were both descendants of Cain, and they were no less the descendants of Seth also. 41 We must therefore be aware that each of the aforesaid names, being interpreted, has a double signification; for Enoch, being interpreted, means, as I have already said, "thy grace," and Methusaleh means, the sending forth of death. Lamech, again means, humiliation. Now the expression, "Thy grace," is by some persons referred to the mind that is in us; and by more learned and sounder interpreters it is referred to the mind of other persons. 42 They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race. 43 The race of these men is difficult to trace, since they show a life of plotting, and cunning, and wickedness, and dissoluteness, full of passion and wickednesses, as such a life must be. For all those whom God, since they pleased him well, has caused to quit their original abode, and has transformed from the race of perishable beings to that of immortals, are no longer found among the common multitude. XIII. 44 Having, therefore, thus distinguished the indications intended to be afforded by the name of Enoch, let us now proceed in regular order to the name of Methuselah; and this name is interpreted, a sending forth of death. Now there are two meanings contained in this word; one, that according to which death is sent to any one, and the other, that according to which it is sent away from any one. He, therefore, to whom it is sent, immediately dies, but he, from whom it is sent, lives and survives. 45 Accordingly, he who receives death is akin to Cain, who is dying as to the life in accordance with virtue; but he from whom death is sent away and kept at a distance, is most nearly related to Seth, for the good man enjoys real life. 46 And again, the name Lamech, which means humiliation, is a name of ambiguous meaning; for we are humiliated either when the vigour of our soul is relaxed, according to the diseases and infirmities which arise from the irrational passions, or in respect of our love for virtue, when we seek to restrain ourselves from swelling selfopinions. 4
7 Now the former kind of humiliation arises out of weakness, being a species of that multiform disease of many changes, leprosy. "For when his appearance seems more Humble," being broken as to its level and fresh face, than the lawgiver says that that humble disease leprosy exists. 48 But the second kind of humiliation arises from the strength of perseverance, which is followed by propitiation, according to the perfect number of the decade; for the people are enjoined to humble their souls on the tenth day of the month, and this means to put away all high boasting, the putting away of which works the rejection of all offences, both voluntary and involuntary. Accordingly, the Lamech who is humbled in this sense, is the descendant of Seth, and the father of the just Noah; but he who is humbled in the former manner is the descendant of Cain. XIV. 5
7 But On is said to be a hill, and it means, symbolically, the mind; for all reasonings are stored up in the mind: and the lawgiver himself is a witness of this, calling On, Heliopolis, the city of the sun. For as the sun, when he rises, shows visibly the things which have been hidden by night, so also the mind, sending forth its own proper light, causes all bodies and all things to be seen visibly at a distance. 58 On which account, a man would not be wrong who called our minds the sun of our composition; as the mind, if it does not rise and shed its own light in man, who may be looked upon as a small world, leaves a great darkness diffused over all existing things, and suffers nothing to be brought to light. XVII.
61 Now the soul that subjects itself to bodily compunctions has the beforementioned inhabitants. Acheman, being interpreted, means, my brother, and Jesein means "outside of me," and Thalmein means, some one in suspense; for it follows of necessity, that the body must be thought akin to the souls that love the body, and that external good things must be exceedingly admired by them, and all the souls which have this kind of disposition depend on dead things, and, like persons who are crucified, are attached to corruptible matter till the day of their death. ' None |
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42. Philo of Alexandria, On The Sacrifices of Cain And Abel, 4, 69 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Heinemann, Isaac • Isaac • Isaac son of Abraham, patriarch • Isaac, • Isaac, nature and • nature, Isaac and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 199; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 176; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 153; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 122; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 401
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4 And this will be more evidently shown by the oracle which was given to Perseverance, that is to Rebecca; for she also, having conceived the two inconsistent natures of good and evil, and having considered each of them very deeply according to the injunctions of prudence, beholding them both exulting, and making a sort of skirmish as a prelude to the war which was to exist between them; she, I say, besought God to explain to her what this calamity meant, and what was the remedy for it. And he answered her inquiry, and told her, "Two nations are in thy womb." This calamity is the birth of good and evil. "But two peoples shall be divided in thy bowels." And the remedy is, for these two to be parted and separated from one another, and no longer to abide in the same place. 69 But Pharaoh, the squanderer of all things, not being able himself to receive the conception of virtues unconnected with time, inasmuch as he was mutilated as to the eyes of his soul, by which alone incorporeal natures are comprehended, would not endure to be benefited by virtues unconnected with time; but being weighed down by soulless opinions, I mean here by the frogs, animals which utter a sound and noise wholly void and destitute of reality, when Moses says, "appoint a time to me when I may pray for you and for your servants that God will make the frogs to Disappear," though he ought, as he was in very imminent necessity, to have said, Pray this moment, nevertheless postponed it, saying, "Pray to-morrow," in order that he might in every case preserve the folly of his impiety. ' None |
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43. Philo of Alexandria, On Dreams, 1.167-1.168, 1.194-1.195, 2.10 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Binding of Isaac • Isaac • Isaac, as beloved • Isaac, as legitimate • Isaac, as self-taught • Isaac, beauty of • Isaac, enthusiasm • Isaac, nature and • Isaac, praised • Isaac, son of God • Sarah, conceiving Isaac • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, God commanding • sacrifice of Isaac, as binding • sacrifice of Isaac, literal interpretation of • sacrifice of Isaac, ram omitted from
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 162, 194, 200, 305, 311; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 153; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101; Levison (2023), The Greek Life of Adam and Eve. 1001; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 96; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 66
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1.167 is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.168 For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention.
1.194 In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195 for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him."
2.10 Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; ' ' None |
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44. Philo of Alexandria, On The Special Laws, 1.1, 2.55, 2.62, 4.133-4.135 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac, • Isaac, name of • etymologies, of “Isaac” • joy, sacrifice of Isaac and • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 329, 331; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 285; Sly (1990), Philo's Perception of Women, 205; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 2
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1.1 The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general.
2.55 For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV.
2.62 Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved.
4.133 But enough of this. We must however not remain ignorant that as separately there are some particular injunctions related to each one of the ten generic commandments, which have nothing in common with any one of the others; so also there are some things to be observed which are common to the whole, being adapted not to one or two, as people say, but to the whole ten commandments. 4.134 And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life. ' "4.135 We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI. "' None |
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45. Philo of Alexandria, On The Virtues, 182, 206-207, 209, 211-219 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Binding of Isaac • Isaac • Isaac, as legitimate • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of • sacrifice of Isaac, as binding • sacrifice of Isaac, as complete and perfect • sacrifice of Isaac, ethical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 2, 3, 5, 316, 317, 384; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 288; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 152, 153; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 94; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 126; Sly (1990), Philo's Perception of Women, 157
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182 for those who come over to this worship become at once prudent, and temperate, and modest, and gentle, and merciful, and humane, and venerable, and just, and magimous, and lovers of truth, and superior to all considerations of money or pleasure; just as, on the contrary, one may see that those who forsake the holy laws of God are intemperate, shameless, unjust, disreputable, weak-minded, quarrelsome, companions of falsehood and perjury, willing to sell their liberty for luxurious eating, for strong wine, for sweetmeats, and for beauty, for pleasures of the belly and of the parts below the belly; the miserable end of all which enjoyment is ruin to both body and soul. 206 But, however, let these men be set down as common rules and limits for all men, in order to prevent them from priding themselves on their noble birth, and so departing from and losing the rewards of excellence. But there are also other especial rules given to the Jews besides the common ones which are applicable to all mankind; for they are derived from the original founders of the nation, to whom the virtues of their ancestors were absolutely of no benefit at all, inasmuch as they were detected in blameable and guilty actions, and were convicted, if not by any other human being, at all events by their own consciences, which is the sole tribunal in the world which is never led away by any artifices of speech. ' "207 The first man of them had a numerous family, inasmuch as he had children by three wives, not forming these connections for the sake of pleasure, but because of his hope of multiplying his race. But, of all his children, one alone was appointed to be the inheritor of his father's possessions; and all the rest, being disappointed of their reasonable hopes, and having failed to obtain any portion whatever of their father's wealth, departed to live in different countries, having been completely alienated from that celebrated nobility of birth. " 209 therefore they, in the first place, offered up prayers for his brother to the supreme God, who accepted them, and who did not choose to leave any one of them unaccomplished; while to the others they gave, out of compassion, a subordinate rank, appointing that he should serve his brother, thinking, as indeed is the truth, that the fact of not being his own master, is good for a wicked man.
211 These men therefore are both of that class which is open to reproach; men whom, as they showed themselves wicked men, though descended from virtuous fathers, the virtues of their fathers failed to profit in the least, while the vices which existed in their souls did them infinite mischief; and I can also speak of others, who, on the contrary, ranged themselves in a better class, after having been born in a worse, since their forefathers were guilty, while their own life was to be admired and was full of praise and virtue. 212 The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses. 213 Now what can be more horrible than this? What can more clearly show the innate ignobleness of the soul, which, by consequence of its knowledge of the generality of things, of secondary causes, and of things created, proceeds onwards to ignorance of the one most ancient uncreated Being, the Creator of the universe, and who is most excellent on this account, and for many other reasons also, which the human reason is unable to comprehend by reason of their magnitude? ' "214 But this man, having formed a proper conception of this in his mind, and being under the influence of inspiration, left his country, and his family, and his father's house, well knowing that, if he remained among them, the deceitful fancies of the polytheistic doctrine abiding there likewise, must render his mind incapable of arriving at the proper discovery of the true God, who is the only everlasting God and the Father of all other things, whether appreciable only by the intellect or perceptible by the outward senses; while, on the other hand, he saw, that if he rose up and quitted his native land, deceit would also depart from his mind. changing his false opinions into true belief. " '215 At the same time, also, the divine oracles of God which were imparted to him excited still further that desire which longed to attain to a knowledge of the living God, by which he was guided, and thus went forth with most unhesitating earnestness to the investigation of the one God. And he never desisted from this investigation till he arrived at a more distinct perception, not indeed of his essence, for that is impossible, but of his existence, and of his over-ruling providence as far as it can be allowed to man to attain to such; 216 for which reason he is the first person who is said to have believed in God, since he was the first who had an unswerving and firm comprehension of him, apprehending that there is one supreme cause, and that he it is which governs the world by his providence, and all the things that are therein. And having attained to a most firm comprehension of the virtues, he acquired at the same time all the other virtues and excellencies also, so that he was looked upon as a king by those who received him, not indeed in respect of his appointments, for he was only a private individual, but in his magimity and greatness of soul, inasmuch as he was of a royal spirit. 217 For, indeed, his servants at all times steadfastly observed him, as subjects observe a ruler, looking with admiration at the universal greatness of his nature and disposition, which was more perfect than is customary to meet with in a man; for he did not use the same conversation as ordinary men, but, like one inspired, spoke in general in more dignified language. Whenever, therefore, he was possessed by the Holy Spirit he at once changed everything for the better, his eyes and his complexion, and his size and his appearance while standing, and his motions, and his voice; the Holy Spirit, which, being breathed into him from above, took up its lodging in his soul, clothing his body with extraordinary beauty, and investing his words with persuasiveness at the same time that it endowed his hearers with understanding. 218 Would not any one, then, be quite correct to say that this man who thus left his native land, who thus forsook all his relations and all his friends, was the most nobly related of all men, as aiming at making himself a kinsman of God, and labouring by every means in his power to become his disciple and friend? And that he was deservedly ranked in the very highest class among the prophets, because he trusted in no created being in preference to the uncreated God, the Father of all? And being honoured as king, as I have said before, by those who received him among them, not as having obtained his authority by warlike arms, or by armed hosts, as some persons have done, but having received his appointment from the all-righteous God, who honours the lovers of piety with independent authority, to the great advantage of all who are associated with them. 219 This man is the standard of nobleness to all who come to settle in a foreign land, leaving that ignobleness which attaches to them from foreign laws and unbecoming customs, which give honours, such as are due only to God, to stocks, and to stones, and, in short, to all kinds of iimate things; and who have thus come over to a constitution really full of vitality and life, the president and governor of which is truth. XL. ' None |
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46. Philo of Alexandria, On The Life of Moses, 1.48, 1.76, 2.171 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, of Abraham, Isaac, and Jacob • Isaac • Isaac son of Abraham, patriarch • Isaac, nature and • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, ethical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 192, 196, 201, 324; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 205; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 287; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 122
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1.48 But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pursuits of life, and had learnt to apply himself to the contemplation and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly comprehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues.
1.76 And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard."
2.171 and, when Moses saw them rushing forward as if starting from the goal in a race, he said, "Surely it is not with your bodies alone that you are hastening to come unto me, but you shall soon bear witness with your minds to your eagerness; let every one of you take a sword, and slay those men who have done things worthy of ten thousand deaths, who have forsaken the true God, and made for themselves false gods, of perishable and created substances, calling them by the name which belongs only to the uncreated and everlasting God; let every one, I say, slay those men, whether it be his own kinsmen or his friends, looking upon nothing to be either friendship or kindred but the holy fellowship of good men." '' None |
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47. Philo of Alexandria, Against Flaccus, 52 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aqedah (Binding of Isaac) • sacrifice of Isaac • sacrifice of Isaac, ethical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 315, 317; Levine (2005), The Ancient Synagogue, The First Thousand Years, 67
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52 We have been describing the evidence of hostile and unfriendly men, who seek to injure us with such artifice, that even when injuring us they may not appear to have been acting iniquitously, and yet that we who are injured by them cannot resist with safety to ourselves; for, my good men, it does not contribute to the honour of the emperor to abrogate the laws, to disturb the national customs of a people, to insult those who live in the same country, and to teach those who dwell in other cities to disregard uimity and tranquillity. VIII. '' None |
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48. Philo of Alexandria, That The Worse Attacks The Better, 30, 75, 124 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, of Abraham, Isaac, and Jacob • Isaac • Isaac son of Abraham, patriarch • Isaac, joy symbolized by • Isaac, name of • Isaac, nature and • dialogue, Abraham and Isaac • etymologies, of “Isaac” • joy, Isaac symbolizing • joy, sacrifice of Isaac and • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 196, 328, 330, 331, 332; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 251; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 102; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 122; Sly (1990), Philo's Perception of Women, 156, 157
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30 And the clearest possible proof of this is, that no one who conversed with Isaac was a mere mortal. Rebecca, that is perseverance, asks her servant, seeing but one person, and having no conception but of one only, "Who is this man who is coming to meet us?" For the soul which perseveres in what is good, is able to comprehend all self-taught wisdom, which is named Isaac, but is not yet able to see God, who is the guide of wisdom.
75 For as, when some musician or grammarian is dead, the music and grammar which existed in them dies with them, but their ideas survive, and in a manner live as long as the world itself endures; according to which the existing race of men, and those who are to exist hereafter in continual succession, will, to the end of time, become skilful in music and grammar. Thus, also, if the prudence, or the temperance, or the courage, or the justice, or, in short, if the wisdom of any kind existing in any individual be destroyed, nevertheless the prudence existing in the nature of the immortal universe will still be immortal; and every virtue is erected like a pillar in imperishable solidity, in accordance with which there are some good people now, and there will be some hereafter.
124 For God is the author of virtuous laughter and joy; so that we must look upon Isaac not as the offspring of creation, but as the work of the uncreate God. For if Isaac, being interpreted, means laughter, and if it be God who is the cause of laughter according to the true testimony of Sarah, then he may be most properly said to be the father of Isaac. And he also gives a share to Abraham of his own proper appellation, to whom, when he eradicated pain from wisdom, he gave rejoicing as an offspring. '' None |
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49. Philo of Alexandria, That God Is Unchangeable, 4, 50 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, love for Isaac • Isaac • Isaac, as beloved • Isaac, as legitimate • Isaac, as reward • Isaac, beauty of • Isaac, nature and • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, God commanding • sacrifice of Isaac, Isaac’s participation in • sacrifice of Isaac, as binding • sacrifice of Isaac, as complete and perfect • sacrifice of Isaac, as inscribed • sacrifice of Isaac, literal interpretation of • sacrifice of Isaac, ram omitted from • sacrifice of Isaac, rewarded by God
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 305, 309, 310, 311; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 40; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 98
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4 For the appropriate progeny of God are the perfect virtues, but that offspring which is akin to the wicked, is unregulated wickedness. But learn thou, if thou wilt, O my mind, not to bear children to thyself, after the example of that perfect man Abraham, who offered up to God "The beloved and only legitimate offspring of his soul,"2 the most conspicuous image of self-taught wisdom, by name Isaac; and who gave him up with all cheerfulness to be a necessary and fitting offering to God. "Having bound,"3 as the scripture says, this new kind of victim, either because he, having once tasted of the divine inspiration, did not condescend any longer to tread on any mortal truth, or because he saw that the creature was unstable and moveable, while he recognised the unhesitating firmness existing in the living God, on whom he is said to have believed.
4 II. 50 and this is the meaning of the oracle recorded in Deuteronomy, "Behold, I have put before thy face life and death; good and evil. Do thou choose life."12 Therefore he teaches us by this sentence both that men have a knowledge of good and of the contrary, evil, and that it is their duty to choose the better in preference to the worse, preserving reason within themselves as an incorruptible judge, to be guided by the arguments which sound sense suggests, and to reject those which are brought forward by the contrary power. XI. ' None |
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50. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 161; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 95
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51. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac, as legitimate • Isaac, as reward • Isaac, as sophos • the three visitors, Isaac’s birth foretold by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 254; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157
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52. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac, as sophos • Isaac, enthusiasm • Isaac, name of • Isaac, praised • Isaac, son of God • Isaac’s divinity • etymologies, of “Isaac” • joy, sacrifice of Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 330, 331; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 161; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 101; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 337
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53. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac • Isaac son of Abraham, patriarch • Isaac, as legitimate • Isaac, as reward • joy, sacrifice of Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of • the three visitors, Isaac’s birth foretold by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 254, 256, 259, 329; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 89; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 196; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 120; Sly (1990), Philo's Perception of Women, 74, 155; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 21
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54. Anon., Epistle of Barnabas, 7.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Isaac, age • Isaac, binding of (Akedah) • Isaac, carrying wood • Isaac, model of Christ • sacrifice, of Isaac
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 113
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7.3 But moreover when crucified He had vinegar and gall given Him to drink. Hear how on this matter the priests of the temple have revealed. Seeing that there is a commandment in scripture, Whatsoever shall not observe the fast shall surely die, the Lord commanded, because He was in His own person about to offer the vessel of His Spirit a sacrifice for our sins, that the type also which was given in Isaac who was offered upon the alter should be fulfilled.'' None |
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55. Josephus Flavius, Jewish Antiquities, 1.155, 1.191, 1.193, 1.222-1.236, 5.276, 5.280 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, love for Isaac • Binding of Isaac • Isaac • Isaac, as beloved • Isaac, as legitimate • Isaac, as reward • Isaac, beauty of • Isaac, comparison with Hector • Isaac, enthusiasm • Isaac, joy symbolized by • Isaac, nature and • Isaac, praised • Isaac, son of God • binding of Isaac, in Josephus • joy, Isaac symbolizing • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, God commanding • sacrifice of Isaac, Isaac’s participation in • sacrifice of Isaac, as Abraham’s greatest deed • sacrifice of Isaac, as binding • sacrifice of Isaac, as complete and perfect • sacrifice of Isaac, as inscribed • sacrifice of Isaac, as test • sacrifice of Isaac, literal interpretation of • sacrifice of Isaac, ram omitted from • sacrifice of Isaac, rewarded by God
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 150; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 304, 305, 306, 307, 308, 309, 310; Gera (2014), Judith, 204; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 176; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 68, 70, 71, 130, 131, 254; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 59, 101, 120; Levison (2023), The Greek Life of Adam and Eve. 263; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 37; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 101
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1.155 διὰ τοῦτο καὶ φρονεῖν μεῖζον ἐπ' ἀρετῇ τῶν ἄλλων ἠργμένος καὶ τὴν περὶ τοῦ θεοῦ δόξαν, ἣν ἅπασι συνέβαινεν εἶναι, καινίσαι καὶ μεταβαλεῖν ἔγνω. πρῶτος οὖν τολμᾷ θεὸν ἀποφήνασθαι δημιουργὸν τῶν ὅλων ἕνα, τῶν δὲ λοιπῶν εἰ καί τι πρὸς εὐδαιμονίαν συντελεῖ κατὰ προσταγὴν τὴν τούτου παρέχειν ἕκαστον καὶ οὐ κατ' οἰκείαν ἰσχύν." "
1.191 ̔Αβράμῳ μὲν οὖν ἕκτον ἤδη καὶ ὀγδοηκοστὸν ἔτος γεγονότι ὁ προειρημένος ἐγεννήθη, εἰς ἔνατον δ' αὐτῷ καὶ ἐνενηκοστὸν παρελθόντι ἐπιφανεὶς ὁ θεὸς ἀπήγγειλεν, ὡς παῖς αὐτῷ ἐκ Σάρρας ἔσοιτο: κελεύει δ' αὐτὸν καλέσαι ̓́Ισακον δηλῶν ἐσόμενα ἔθνη μεγάλα ἀπ' αὐτοῦ καὶ βασιλεῖς, καὶ ὅτι πολεμήσαντες καθέξουσι τὴν Χαναναίαν ἅπασαν ἀπὸ Σιδῶνος μέχρι Αἰγύπτου," "
1.193 πυθομένῳ δὲ ̔Αβράμῳ καὶ περὶ τοῦ ̓Ισμαήλου, εἰ ζήσεται, πολυχρόνιόν τε ἀπεσήμαινεν ὁ θεὸς καὶ μεγάλων ἐθνῶν πατέρα. καὶ ̔́Αβραμος μὲν ἐπὶ τούτοις εὐχαριστήσας τῷ θεῷ περιτέμνεται παραχρῆμα καὶ πάντες οἱ παρ' αὐτοῦ καὶ ὁ παῖς ̓Ισμαῆλος, οὗ κατ' ἐκείνην τὴν ἡμέραν τρισκαιδέκατον ἔτος ἔχοντος αὐτὸς ἐνενηκοστὸν πρὸς τοῖς ἐννέα διῆγεν." 1.222 ̓́Ισακον δὲ ὁ πατὴρ ̔́Αβραμος ὑπερηγάπα μονογενῆ ὄντα καὶ ἐπὶ γήρως οὐδῷ κατὰ δωρεὰν αὐτῷ τοῦ θεοῦ γενόμενον. προεκαλεῖτο δὲ εἰς εὔνοιαν καὶ τὸ φιλεῖσθαι μᾶλλον ὑπὸ τῶν γονέων καὶ αὐτὸς ὁ παῖς ἐπιτηδεύων πᾶσαν ἀρετὴν καὶ τῆς τε τῶν πατέρων θεραπείας ἐχόμενος καὶ περὶ τὴν τοῦ θεοῦ θρησκείαν ἐσπουδακώς. 1.223 ̔́Αβραμος δὲ τὴν ἰδίαν εὐδαιμονίαν ἐν μόνῳ τῷ τὸν υἱὸν ἀπαθῆ καταλιπὼν ἐξελθεῖν τοῦ ζῆν ἐτίθετο. τούτου μέντοι κατὰ τὴν τοῦ θεοῦ βούλησιν ἔτυχεν, ὃς διάπειραν αὐτοῦ βουλόμενος λαβεῖν τῆς περὶ αὐτὸν θρησκείας ἐμφανισθεὶς αὐτῷ καὶ πάντα ὅσα εἴη παρεσχημένος καταριθμησάμενος, 1.224 ὡς πολεμίων τε κρείττονα ποιήσειε καὶ τὴν παροῦσαν εὐδαιμονίαν ἐκ τῆς αὐτοῦ σπουδῆς ἔχοι καὶ τὸν υἱὸν ̓́Ισακον, ᾔτει τοῦτον αὐτῷ θῦμα καὶ ἱερεῖον αὐτὸν παρασχεῖν ἐκέλευέ τε εἰς τὸ Μώριον ὄρος ἀναγαγόντα ὁλοκαυτῶσαι βωμὸν ἱδρυσάμενον: οὕτως γὰρ ἐμφανίσειν τὴν περὶ αὐτὸν θρησκείαν, εἰ καὶ τῆς τοῦ τέκνου σωτηρίας προτιμήσειε τὸ τῷ θεῷ κεχαρισμένον.' "1.225 ̔́Αβραμος δὲ ἐπὶ μηδενὶ κρίνων παρακούειν τοῦ θεοῦ δίκαιον ἅπαντά θ' ὑπουργεῖν ὡς ἐκ τῆς ἐκείνου προνοίας ἀπαντώντων οἷς ἂν εὐμενὴς ᾖ, ἐπικρυψάμενος πρὸς τὴν γυναῖκα τήν τε τοῦ θεοῦ πρόρρησιν καὶ ἣν εἶχεν αὐτὸς γνώμην περὶ τῆς τοῦ παιδὸς σφαγῆς, ἀλλὰ μηδὲ τῶν οἰκετῶν τινι δηλώσας, ἐκωλύετο γὰρ ἂν ὑπηρετῆσαι τῷ θεῷ, λαβὼν τὸν ̓́Ισακον μετὰ δύο οἰκετῶν καὶ τὰ πρὸς τὴν ἱερουργίαν ἐπισάξας ὄνῳ ἀπῄει πρὸς τὸ ὄρος." "1.226 καὶ δύο μὲν ἡμέρας αὐτῷ συνώδευσαν οἱ οἰκέται, τῇ τρίτῃ δὲ ὡς κάτοπτον ἦν αὐτῷ τὸ ὄρος, καταλιπὼν ἐν τῷ πεδίῳ τοὺς συνόντας μετὰ μόνου τοῦ παιδὸς παραγίνεται εἰς τὸ ὄρος, ἐφ' οὗ τὸ ἱερὸν Δαβίδης ὁ βασιλεὺς ὕστερον ἱδρύεται." "1.227 ἔφερον δὲ σὺν αὐτοῖς ὅσα λοιπὰ πρὸς τὴν θυσίαν ἦν πλὴν ἱερείου. τοῦ δ' ̓Ισάκου πέμπτον τε καὶ εἰκοστὸν ἔτος ἔχοντος τὸν βωμὸν κατασκευάζοντος καὶ πυθομένου, τί καὶ μέλλοιεν θύειν ἱερείου μὴ παρόντος, τὸν θεὸν αὐτοῖς παρέξειν ἔλεγεν ὄντα ἱκανὸν καὶ τῶν οὐκ ὄντων εἰς εὐπορίαν ἀνθρώποις παραγαγεῖν καὶ τὰ ὄντα τῶν ἐπ' αὐτοῖς θαρρούντων ἀφελέσθαι: δώσειν οὖν κἀκείνῳ ἱερεῖον, εἴπερ εὐμενὴς μέλλει τῇ θυσίᾳ παρατυγχάνειν αὐτοῦ." "1.228 ̔Ως δ' ὁ βωμὸς παρεσκεύαστο καὶ τὰς σχίζας ἐπενηνόχει καὶ ἦν εὐτρεπῆ, λέγει πρὸς τὸν υἱόν: “ὦ παῖ, μυρίαις εὐχαῖς αἰτησάμενός σε γενέσθαι μοι παρὰ τοῦ θεοῦ, ἐπεὶ παρῆλθες εἰς τὸν βίον, οὐκ ἔστιν ὅ τι μὴ περὶ τὴν σὴν ἀνατροφὴν ἐφιλοτιμησάμην οὐδ' ἐφ' ᾧ μᾶλλον εὐδαιμονήσειν ᾤμην, ὡς εἰ σέ τ' ἴδοιμι ἠνδρωμένον καὶ τελευτῶν διάδοχον τῆς ἀρχῆς τῆς ἐμαυτοῦ καταλίποιμι." "1.229 ἀλλ' ἐπεὶ θεοῦ τε βουλομένου σὸς πατὴρ ἐγενόμην καὶ πάλιν τούτῳ δοκοῦν ἀποτίθεμαί σε, φέρε γενναίως τὴν καθιέρωσιν: τῷ θεῷ γάρ σε παραχωρῶ ταύτης ἀξιώσαντι παρ' ἡμῶν τῆς τιμῆς ἀνθ' ὧν εὐμενὴς γέγονέ μοι παραστάτης καὶ σύμμαχος νῦν ἐπιτυχεῖν." "1.231 μετ' εὐχῶν τε καὶ ἱερουργίας ἐκείνου ψυχὴν τὴν σὴν προσδεξομένου καὶ παρ' αὐτῷ καθέξοντος: ἔσῃ τ' ἐμοὶ εἰς κηδεμόνα καὶ γηρωκόμον, διὸ καὶ σὲ μάλιστα ἀνετρεφόμην, τὸν θεὸν ἀντὶ σαυτοῦ παρεσχημένος.”" '1.232 ̓́Ισακος δέ, πατρὸς γὰρ ἦν οἵου τετυχηκότα γενναῖον ἔδει τὸ φρόνημα εἶναι, δέχεται πρὸς ἡδονὴν τοὺς λόγους καὶ φήσας, ὡς οὐδὲ γεγονέναι τὴν ἀρχὴν ἦν δίκαιος, εἰ θεοῦ καὶ πατρὸς μέλλει κρίσιν ἀπωθεῖσθαι καὶ μὴ παρέχειν αὑτὸν τοῖς ἀμφοτέρων βουλήμασιν ἑτοίμως, ὅτε καὶ μόνου τοῦ πατρὸς ταῦτα προαιρουμένου μὴ ὑπακούειν ἄδικον ἦν, ὥρμησεν ἐπὶ τὸν βωμὸν καὶ τὴν σφαγήν. 1.233 κἂν ἐπράχθη τὸ ἔργον μὴ στάντος ἐμποδὼν τοῦ θεοῦ: βοᾷ γὰρ ὀνομαστὶ τὸν ̔́Αβραμον εἴργων τῆς τοῦ παιδὸς σφαγῆς. οὐ γὰρ ἐπιθυμήσας αἵματος ἀνθρωπίνου τὴν σφαγὴν αὐτῷ προστάξαι τοῦ παιδὸς ἔλεγεν, οὐδὲ οὗ πατέρα ἐποίησεν αὐτὸς ἀφελέσθαι τούτου βουλόμενος μετὰ τοιαύτης ἀσεβείας, ἀλλὰ δοκιμάσαι θέλων αὐτοῦ τὴν διάνοιαν, εἰ καὶ τοιαῦτα προστασσόμενος ὑπακούοι. 1.234 μαθὼν δὲ αὐτοῦ τὸ πρόθυμον καὶ τὴν ὑπερβολὴν τῆς θρησκείας ἥδεσθαι μὲν οἷς αὐτῷ παρέσχεν, οὐχ ὑστερήσειν δὲ αὐτὸν ἀεὶ πάσης ἐπιμελείας καὶ τὸ γένος ἀξιοῦντα, ἔσεσθαί τε τὸν υἱὸν αὐτοῦ πολυχρονιώτατον καὶ βιώσαντα εὐδαιμόνως παισὶν ἀγαθοῖς καὶ γνησίοις παραδώσειν μεγάλην ἡγεμονίαν. 1.235 προεδήλου τε τὸ γένος τὸ αὐτῶν εἰς ἔθνη πολλὰ καὶ πλοῦτον ἐπιδώσειν, καὶ μνήμην αἰώνιον αὐτῶν ἔσεσθαι τοῖς γενάρχαις, τήν τε Χαναναίαν ὅπλοις κατακτησαμένους ζηλωτοὺς ἔσεσθαι πᾶσιν ἀνθρώποις.' "1.236 ταῦτα ὁ θεὸς εἰπὼν κριὸν ἐκ τἀφανοῦς παρήγαγεν αὐτοῖς εἰς τὴν ἱερουργίαν. οἱ δὲ παρ' ἐλπίδας αὐτοῦ κεκομισμένου καὶ τοιούτων ἀγαθῶν ἐπαγγελίας ἀκηκοότες ἠσπάζοντό τε ἀλλήλους καὶ θύσαντες ἀπενόστησαν πρὸς τὴν Σάρραν καὶ διῆγον εὐδαιμόνως ἐφ' ἅπασιν οἷς ἐθελήσειαν τοῦ θεοῦ συλλαμβάνοντος αὐτοῖς." "
5.276 Μανώχης τις Δανιτῶν ἐν ὀλίγοις ἄριστος καὶ τῆς πατρίδος ὁμολογούμενος πρῶτος εἶχε γύναιον ἐπ' εὐμορφίᾳ περίβλεπτον καὶ τῶν κατ' αὐτὸ διαφέρον. παίδων δ' οὐ γινομένων αὐτῷ δυσφορῶν ἐπὶ τῇ ἀπαιδίᾳ θεὸν ἱκέτευεν ἐπὶ τὸ προάστειον συνεχῶς φοιτῶν μετὰ τῆς γυναικὸς δοῦναι διαδοχὴν αὐτοῖς γνησίαν: μέγα δέ ἐστι τοῦτο πεδίον." " None | sup>
1.155 for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, That there was but one God, the Creator of the universe; and that, as to other gods, if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power.
1.191 5. The forementioned son was born to Abram when he was eighty-six years old: but when he was ninety-nine, God appeared to him, and promised him that he Should have a son by Sarai, and commanded that his name should be Isaac; and showed him, that from this son should spring great nations and kings, and that they should obtain all the land of Canaan by war, from Sidon to Egypt.
1.193 And Abram inquiring also concerning Ismael, whether he should live or not, God signified to him that he should live to be very old, and should be the father of great nations. Abram therefore gave thanks to God for these blessings; and then he, and all his family, and his son Ismael, were circumcised immediately; the son being that day thirteen years of age, and he ninety-nine.
1.222 1. Now Abraham greatly loved Isaac, as being his only begotten and given to him at the borders of old age, by the favor of God. The child also endeared himself to his parents still more, by the exercise of every virtue, and adhering to his duty to his parents, and being zealous in the worship of God. 1.223 Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this his son in a safe and secure condition; which accordingly he obtained by the will of God: who being desirous to make an experiment of Abraham’s religious disposition towards himself, appeared to him, and enumerated all the blessings he had bestowed on him; 1.224 how he had made him superior to his enemies; and that his son Isaac, who was the principal part of his present happiness, was derived from him; and he said that he required this son of his as a sacrifice and holy oblation. Accordingly he commanded him to carry him to the mountain Moriah, and to build an altar, and offer him for a burnt-offering upon it for that this would best manifest his religious disposition towards him, if he preferred what was pleasing to God, before the preservation of his own son. 1.225 2. Now Abraham thought that it was not right to disobey God in any thing, but that he was obliged to serve him in every circumstance of life, since all creatures that live enjoy their life by his providence, and the kindness he bestows on them. Accordingly he concealed this command of God, and his own intentions about the slaughter of his son, from his wife, as also from every one of his servants, otherwise he should have been hindered from his obedience to God; and he took Isaac, together with two of his servants, and laying what things were necessary for a sacrifice upon an ass, he went away to the mountain. 1.226 Now the two servants went along with him two days; but on the third day, as soon as he saw the mountain, he left those servants that were with him till then in the plain, and, having his son alone with him, he came to the mountain. It was that mountain upon which king David afterwards built the temple. 1.227 Now they had brought with them every thing necessary for a sacrifice, excepting the animal that was to be offered only. Now Isaac was twenty-five years old. And as he was building the altar, he asked his father what he was about to offer, since there was no animal there for an oblation:—to which it was answered, “That God would provide himself an oblation, he being able to make a plentiful provision for men out of what they have not, and to deprive others of what they already have, when they put too much trust therein; that therefore, if God pleased to be present and propitious at this sacrifice, he would provide himself an oblation.” 1.228 3. As soon as the altar was prepared, and Abraham had laid on the wood, and all things were entirely ready, he said to his son, “O son, I poured out a vast number of prayers that I might have thee for my son; when thou wast come into the world, there was nothing that could contribute to thy support for which I was not greatly solicitous, nor any thing wherein I thought myself happier than to see thee grown up to man’s estate, and that I might leave thee at my death the successor to my dominion; 1.229 but since it was by God’s will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender. 1.231 but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself.” 1.232 4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, “That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved.” So he went immediately to the altar to be sacrificed. 1.233 And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, “It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command. 1.234 Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate.” 1.235 He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. 1.236 So Abraham and Isaac receiving each other unexpectedly, and having obtained the promises of such great blessings, embraced one another; and when they had sacrificed, they returned to Sarah, and lived happily together, God affording them his assistance in all things they desired.
5.276 2. There was one Manoah, a person of such great virtue, that he had few men his equals, and without dispute the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries. He had no children; and, being uneasy at his want of posterity, he entreated God to give them seed of their own bodies to succeed them; and with that intent he came constantly into the suburbs together with his wife; which suburbs were in the Great Plain.' ' None |
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56. Josephus Flavius, Jewish War, 3.369, 3.379, 5.377, 7.351-7.357 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Binding of Isaac • Isaac • Isaac, Patriarch, • binding of Isaac, in Josephus
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 150; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 73; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 68; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 108
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3.369 ἀλλὰ μὴν ἡ αὐτοχειρία καὶ τῆς κοινῆς ἁπάντων ζῴων φύσεως ἀλλότριον καὶ πρὸς τὸν κτίσαντα θεὸν ἡμᾶς ἐστιν ἀσέβεια.
3.379 καλὸν οὖν, ἑταῖροι, δίκαια φρονεῖν καὶ μὴ ταῖς ἀνθρωπίναις συμφοραῖς προσθεῖναι τὴν εἰς τὸν κτίσαντα ἡμᾶς δυσσέβειαν.' "
5.377 πότε δ' οὐ θεὸς ὁ κτίσας ἂν ἀδικῶνται ̓Ιουδαίων ἔκδικος; οὐκ ἐπιστραφέντες ὄψεσθε πόθεν ὁρμώμενοι μάχεσθε καὶ πηλίκον ἐμιάνατε σύμμαχον; οὐκ ἀναμνήσεσθε πατέρων ἔργα δαιμόνια, καὶ τὸν ἅγιον τόνδε χῶρον ἡλίκους ἡμῖν πάλαι πολέμους καθεῖλεν;" "
7.351 ἔδει μὲν οὖν ἡμᾶς οἴκοθεν πεπαιδευμένους ἄλλοις εἶναι παράδειγμα τῆς πρὸς θάνατον ἑτοιμότητος: οὐ μὴν ἀλλ' εἰ καὶ τῆς παρὰ τῶν ἀλλοφύλων δεόμεθα πίστεως, βλέψωμεν εἰς ̓Ινδοὺς τοὺς σοφίαν ἀσκεῖν ὑπισχνουμένους." '7.352 ἐκεῖνοί τε γὰρ ὄντες ἄνδρες ἀγαθοὶ τὸν μὲν τοῦ ζῆν χρόνον ὥσπερ ἀναγκαίαν τινὰ τῇ φύσει λειτουργίαν ἀκουσίως ὑπομένουσι,' "7.353 σπεύδουσι δὲ τὰς ψυχὰς ἀπολῦσαι τῶν σωμάτων, καὶ μηδενὸς αὐτοὺς ἐπείγοντος κακοῦ μηδ' ἐξελαύνοντος πόθῳ τῆς ἀθανάτου διαίτης προλέγουσι μὲν τοῖς ἄλλοις ὅτι μέλλουσιν ἀπιέναι, καὶ ἔστιν ὁ κωλύσων οὐδείς, ἀλλὰ πάντες αὐτοὺς εὐδαιμονίζοντες πρὸς τοὺς οἰκείους ἕκαστοι διδόασιν ἐπιστολάς:" "7.354 οὕτως βεβαίαν καὶ ἀληθεστάτην ταῖς ψυχαῖς τὴν μετ' ἀλλήλων εἶναι δίαιταν πεπιστεύκασιν." "7.355 οἱ δ' ἐπειδὰν ἐπακούσωσι τῶν ἐντεταλμένων αὐτοῖς, πυρὶ τὸ σῶμα παραδόντες, ὅπως δὴ καὶ καθαρωτάτην ἀποκρίνωσι τοῦ σώματος τὴν ψυχήν, ὑμνούμενοι τελευτῶσιν:" '7.356 ῥᾷον γὰρ ἐκείνους εἰς τὸν θάνατον οἱ φίλτατοι προπέμπουσιν ἢ τῶν ἄλλων ἀνθρώπων ἕκαστοι τοὺς πολίτας εἰς μηκίστην ἀποδημίαν, καὶ σφᾶς μὲν αὐτοὺς δακρύουσιν, ἐκείνους δὲ μακαρίζουσιν ἤδη τὴν ἀθάνατον τάξιν ἀπολαμβάνοντας.' "7.357 ἆρ' οὖν οὐκ αἰδούμεθα χεῖρον ̓Ινδῶν φρονοῦντες καὶ διὰ τῆς αὑτῶν ἀτολμίας τοὺς πατρίους νόμους, οἳ πᾶσιν ἀνθρώποις εἰς ζῆλον ἥκουσιν, αἰσχρῶς ὑβρίζοντες;"' None | sup>
3.369 Now, self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator;
3.379 It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator.
5.377 and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you?
7.351 We, therefore, who have been brought up in a discipline of our own, ought to become an example to others of our readiness to die; yet if we dostand in need of foreigners to support us in this matter, let us regard those Indians who profess the exercise of philosophy; 7.352 for these good men do but unwillingly undergo the time of life, and look upon it as a necessary servitude, 7.353 and make haste to let their souls loose from their bodies; nay, when no misfortune presses them to it, nor drives them upon it, these have such a desire of a life of immortality, that they tell other men beforehand that they are about to depart; and nobody hinders them, but everyone thinks them happy men, and gives them letters to be carried to their familiar friends that are dead; 7.354 o firmly and certainly do they believe that souls converse with one another in the other world. 7.355 So when these men have heard all such commands that were to be given them, they deliver their body to the fire; and, in order to their getting their soul a separation from the body in the greatest purity, they die in the midst of hymns of commendations made to them; 7.356 for their dearest friends conduct them to their death more readily than do any of the rest of mankind conduct their fellow-citizens when they are going a very long journey, who at the same time weep on their own account, but look upon the others as happy persons, as so soon to be made partakers of the immortal order of beings. 7.357 Are not we, therefore, ashamed to have lower notions than the Indians? and by our own cowardice to lay a base reproach upon the laws of our country, which are so much desired and imitated by all mankind?'' None |
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57. Mishnah, Avot, 5.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • God, of Abraham, Isaac, and Jacob • Isaac • Isaac, nature and • nature, Isaac and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 196; Gera (2014), Judith, 286; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 58
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5.3 עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם:'' None | sup>
5.3 With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).'' None |
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58. New Testament, 1 Corinthians, 11.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Isaac • Isaac, binding of (Akedah) • sacrifice, of Isaac
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 94
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11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.'' None | sup>
11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."'' None |
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59. New Testament, Acts, 2.22-2.36, 3.13, 4.24, 4.29, 7.23 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Isaac • Isaac,
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Allison (2018), 4 Baruch, 89, 102, 199; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 67; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131; Stuckenbruck (2007), 1 Enoch 91-108, 737
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2.22 Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24 ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· 2.25 Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.26 2.27 2.29 Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30 προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31 προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32 τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33 τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε. 2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.
3.13 αὐτόν; ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πειλάτου, κρίναντος ἐκείνου ἀπολύειν·
4.24 οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν θεὸν καὶ εἶπαν Δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα
4.29 καὶ τὰ νῦν, κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν λόγον σου,
7.23 Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ.'' None | sup>
2.22 "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. ' "2.25 For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " '2.26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27 Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. ' "2.28 You made known to me the ways of life. You will make me full of gladness with your presence.' " '2.29 "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32 This Jesus God raised up, whereof we all are witnesses. 2.33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34 For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35 Until I make your enemies the footstool of your feet."\ '2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."
3.13 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him.
4.24 They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them;
4.29 Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,
7.23 But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. '' None |
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60. New Testament, Galatians, 4.21-4.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Isaac • Isaac, as sophos
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80, 89, 90, 91, 102, 123, 124; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 157; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 142
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4.21 Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.'' None | sup>
4.21 Tell me, you that desire to be under the law, don't you listen to thelaw? " '4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all. 4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband." 4.28 Now we, brothers, as Isaac was, are children of promise. 4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.'" None |
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61. New Testament, Hebrews, 7.1-7.3, 11.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Isaac • Isaac, as priest • Isaac, burnt offering • Isaac, victim • Jacob, son of Isaac
Found in books: Gera (2014), Judith, 285; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 53; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297; Stuckenbruck (2007), 1 Enoch 91-108, 726
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7.1 Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν, 7.2 ᾧ καὶδεκάτην ἀπὸ πάντωνἐμέρισεν Ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος Βασιλεὺς Δικαιοσύνης ἔπειτα δὲ καὶβασιλεὺς Σαλήμ,ὅ ἐστιν βασιλεὺς Εἰρήνης, 7.3 ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένειἱερεὺςεἰς τὸ διηνεκές.
11.17 Πίστειπροσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος,καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸς ὃν ἐλαλήθη ὅτι'' None | sup>
7.1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 7.2 to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 7.3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually.
11.17 By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; '' None |
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62. New Testament, Romans, 4.16, 4.19, 9.1-9.15, 9.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac • Isaac, • law, Isaac represents
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 93; Allison (2018), 4 Baruch, 359; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 160; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 96, 97; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 80; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 206, 207; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 97; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 159
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4.16 Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ,?̔ὅς ἐστιν πατὴρ πάντων ἡμῶν,
4.19 καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας,
9.1 Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, 9.2 ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου· 9.3 ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται, 9.4 ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 9.5 ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 9.6 Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ· 9.7 οὐδʼ ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλʼἘν Ἰσαὰκ κληθήσεταί σοι σπέρμα. 9.8 τοῦτʼ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα· 9.9 ἐπαγγελίας γὰρ ὁ λόγος οὗτοςΚατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός.
9.10 οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν·
9.11 μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ,
9.12 οὐκ ἐξ ἔργων ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτιὉ μείζων δουλεύσει τῷ ἐλάσσονι·
9.13 καθάπερ γέγραπταιΤὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα.
9.14 Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο·
9.15 τῷ Μωυσεῖ γὰρ λέγειἘλεήσω ὃν ἄν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω.
9.29 καὶ καθὼς προείρηκεν Ἠσαίας' ' None | sup>
4.16 For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. ' "
4.19 Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. " 9.1 I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit, 9.2 that I have great sorrow and unceasing pain in my heart. ' "9.3 For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, " '9.4 who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5 of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.6 But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.7 Neither, because they are Abraham\'s seed, are they all children. But, "In Isaac will your seed be called." 9.8 That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.9 For this is a word of promise, "At the appointed time I will come, and Sarah will have a son."
9.10 Not only so, but Rebecca also conceived by one, by our father Isaac.
9.11 For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
9.12 it was said to her, "The elder will serve the younger."
9.13 Even as it is written, "Jacob I loved, but Esau I hated."
9.14 What shall we say then? Is there unrighteousness with God? May it never be!
9.15 For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."
9.29 As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah."' ' None |
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63. New Testament, John, 12.12-12.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Isaac, R. • Jacob, son of Isaac
Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 299; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 126
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12.12 Τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἰεροσόλυμα, 12.13 ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ. 12.14 εὑρὼν δὲ ὁ Ἰησοῦς ὀνάριον ἐκάθισεν ἐπʼ αὐτό, καθώς ἐστιν γεγραμμένον 12.15 Μὴ φοβοῦ, θυγάτηρ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου.'' None | sup>
12.12 On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, 12.13 they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!" 12.14 Jesus, having found a young donkey, sat on it. As it is written, 12.15 "Don\'t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey\'s colt."'' None |
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64. New Testament, Luke, 1.38, 4.1-4.12, 4.16-4.21, 13.28, 19.28-19.38, 22.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Isaac • Isaac, R. • Isaac, binding of (Akedah) • Jacob, son of Isaac • R. Isaac (third century) • R. Samuel b. R. Isaac • sacrifice, of Isaac
Found in books: Allison (2018), 4 Baruch, 102; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 299; Levine (2005), The Ancient Synagogue, The First Thousand Years, 49; Levine Allison and Crossan (2006), The Historical Jesus in Context, 248; Levison (2023), The Greek Life of Adam and Eve. 502; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 96; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 126, 131; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 40; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 156; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 432
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1.38 εἶπεν δὲ Μαριάμ Ἰδοὺ ἡ δούλη Κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου. καὶ ἀπῆλθεν ἀπʼ αὐτῆς ὁ ἄγγελος.
4.1 Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2 ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3 εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4 καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5 Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6 καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7 σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9 Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω·
4.10 γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε,
4.11 καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
4.12 καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται
4.16 Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.
4.17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον
4.18 Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,
4.19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21 ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
13.28 Ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων, ὅταν ὄψησθε Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντας τοὺς προφήτας ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους ἔξω.
19.28 Καὶ εἰπὼν ταῦτα ἐπορεύετο ἔμπροσθεν ἀναβαίνων εἰς Ἰεροσόλυμα. 19.29 Καὶ ἐγένετο ὡς ἤγγισεν εἰς Βηθφαγὴ καὶ Βηθανιὰ πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιῶν, ἀπέστειλεν δύο τῶν μαθητῶν 19.30 λέγων Ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφʼ ὃν οὐδεὶς πώποτε ἀνθρώπων ἐκάθισεν, καὶ λύσαντες αὐτὸν ἀγάγετε. 19.31 καὶ ἐάν τις ὑμᾶς ἐρωτᾷ Διὰ τί λύετε; οὕτως ἐρεῖτε ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει. 19.32 ἀπελθόντες δὲ οἱ ἀπεσταλμένοι εὗρον καθὼς εἶπεν αὐτοῖς. 19.33 λυόντων δὲ αὐτῶν τὸν πῶλον εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς Τί λύετε τὸν πῶλον; 19.34 οἱ δὲ εἶπαν ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει. 19.35 καὶ ἤγαγον αὐτὸν πρὸς τὸν Ἰησοῦν, καὶ ἐπιρίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον ἐπεβίβασαν τὸν Ἰησοῦν· 19.36 πορευομένου δὲ αὐτοῦ ὑπεστρώννυον τὰ ἱμάτια ἑαυτῶν ἐν τῇ ὁδῷ. 19.37 ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ Ὄρους τῶν Ἐλαιῶν ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες αἰνεῖν τὸν θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνάμεων, 19.38 λέγοντες Εὐλογημένος ὁ ἐρχόμενος, ὁ βασιλεύς, ἐν ὀνόματι Κυρίου· ἐν οὐρανῷ εἰρήνη καὶ δόξα ἐν ὑψίστοις.
22.19 καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.'' None | sup>
1.38 Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her.
4.1 Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2 for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3 The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4 Jesus answered him, saying, "It is written, \'Man shall not live by bread alone, but by every word of God.\'" 4.5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6 The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7 If you therefore will worship before me, it will all be yours." 4.8 Jesus answered him, "Get behind me Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'" 4.9 He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, ' "
4.10 for it is written, 'He will give his angels charge concerning you, to guard you;' " 4.11 and, \'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.\'"
4.12 Jesus answering, said to him, "It has been said, \'You shall not tempt the Lord your God.\'"
4.16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written,
4.18 "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed,
4.19 And to proclaim the acceptable year of the Lord." 4.20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing."
13.28 There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside.
19.28 Having said these things, he went on ahead, going up to Jerusalem. 19.29 It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples, 19.30 saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it. 19.31 If anyone asks you, \'Why are you untying it?\' say to him: \'The Lord needs it.\'" 19.32 Those who were sent went away, and found things just as he had told them. ' "19.33 As they were untying the colt, the owners of it said to them, 'Why are you untying the colt?' " "19.34 They said, 'The Lord needs it.' " '19.35 They brought it to Jesus. They threw their cloaks on the colt, and set Jesus on them. 19.36 As he went, they spread their cloaks in the way. 19.37 As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, 19.38 saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!"
22.19 He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me."'' None |
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65. New Testament, Mark, 11.1-11.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Isaac, R. • Jacob, son of Isaac
Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 299; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 126
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11.1 Καὶ ὅτε ἐγγίζουσιν εἰς Ἰεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ 11.2 καὶ λέγει αὐτοῖς Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφʼ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· λύσατε αὐτὸν καὶ φέρετε. 11.3 καὶ ἐάν τις ὑμῖν εἴπῃ Τί ποιεῖτε τοῦτο; εἴπατε Ὁ κύριος αὐτοῦ χρείαν ἔχει· καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε. 11.4 καὶ ἀπῆλθον καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. 11.5 καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς Τί ποιεῖτε λύοντες τὸν πῶλον; 11.6 οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. 11.7 καὶ φέρουσιν τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπʼ αὐτόν. 11.8 καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν. 11.9 καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον Ὡσαννά· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου·
11.10 Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυείδ· Ὡσαννὰ ἐν τοῖς ὑψίστοις.'' None | sup>
11.1 When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples, 11.2 and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3 If anyone asks you, \'Why are you doing this?\' say, \'The Lord needs him;\' and immediately he will send him back here." 11.4 They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5 Some of those who stood there asked them, "What are you doing, untying the colt?" 11.6 They said to them just as Jesus had said, and they let them go. 11.7 They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8 Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9 Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord!
11.10 Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!"'' None |
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66. New Testament, Matthew, 1.1-1.6, 4.1-4.10, 19.28, 21.1-21.9, 26.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Isaac • Isaac, R. • Isaac, binding of (Akedah) • Jacob, son of Isaac • sacrifice, of Isaac
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 299; Levine Allison and Crossan (2006), The Historical Jesus in Context, 248; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 96; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 126, 131; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 40; Stuckenbruck (2007), 1 Enoch 91-108, 737; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 156; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 446
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1.1 ΒΙΒΛΟΣ γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυεὶδ υἱοῦ Ἀβρααμ. 1.2 Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, 1.3 Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ, 1.4 Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών, 1.5 Σαλμὼν δὲ ἐγέννησεν τὸν Βοὲς ἐκ τῆς Ῥαχάβ, Βοὲς δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, 1.6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου,
4.1 Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2 καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3 Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4 ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5 Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6 καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7 ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8 Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9 καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
4.10 τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.
19.28 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν τῇ παλινγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 2
1.1 Καὶ ὅτε ἤγγισαν εἰς Ἰεροσόλυμα καὶ ἦλθον εἰς Βηθφαγὴ εἰς τὸ Ὄρος τῶν Ἐλαιῶν, τότε Ἰησοῦς ἀπέστειλεν δύο μαθητὰς 21.2 λέγων αὐτοῖς Πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετʼ αὐτῆς· λύσαντες ἀγάγετέ μοι. 21.3 καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι Ὁ κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀποστελεῖ αὐτούς. 21.4 Τοῦτο δὲ γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος 21.5 Εἴπατε τῇ θυγατρὶ Σιών Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου. 21.6 Πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς συνέταξεν αὐτοῖς ὁ Ἰησοῦς ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, 21.7 καὶ ἐπέθηκαν ἐπʼ αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν. 21.8 ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῷ, ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων καὶ ἐστρώννυον ἐν τῇ ὁδῷ. 21.9 οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες Ὡσαννὰ τῷ υἱῷ Δαυείδ· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· Ὡσαννὰ ἐν τοῖς ὑψίστοις.
26.28 Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν·'' None | sup>
1.1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 1.2 Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.3 Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4 Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5 Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6 Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah.
4.1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2 When he had fasted forty days and forty nights, he was hungry afterward. 4.3 The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4 But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'" 4.5 Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6 and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'" 4.7 Jesus said to him, "Again, it is written, \'You shall not test the Lord, your God.\'" 4.8 Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9 He said to him, "I will give you all of these things, if you will fall down and worship me."
4.10 Then Jesus said to him, "Get behind me, Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'"
19.28 Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 2
1.1 When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples, 21.2 saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. 21.3 If anyone says anything to you, you shall say, \'The Lord needs them,\' and immediately he will send them." 21.4 All this was done, that it might be fulfilled which was spoken through the prophet, saying, 21.5 "Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey." 21.6 The disciples went, and did just as Jesus commanded them, 21.7 and brought the donkey and the colt, and laid their clothes on them; and he sat on them. 21.8 A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 21.9 The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!"
26.28 for this is my blood of the new covet, which is poured out for many for the remission of sins. '' None |
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67. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Isaac • Isaac, • Isaac, age • Isaac, as beloved • Isaac, as legitimate • Isaac, as martyr • Isaac, as reward • Isaac, joy symbolized by • Isaac, nature and • Isaac, willingness to give up his life • binding of Isaac, treated as a martyrdom in rabbinic literature • cultic motifs, binding of Isaac • joy, Isaac symbolizing • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, Isaac’s participation in • sacrifice of Isaac, as Abraham’s greatest deed • sacrifice of Isaac, as binding • sacrifice of Isaac, as test • sacrifice of Isaac, literal interpretation of • sacrifice of Isaac, rewarded by God
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 82, 91, 93; Allison (2018), 4 Baruch, 102, 298; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 401; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 320, 332; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 304, 308, 309; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 103, 104; Levison (2023), The Greek Life of Adam and Eve. 263
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68. Anon., Genesis Rabba, 33.3, 53.9, 55.4, 55.7, 56.1, 56.8-56.9, 63.6 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Abraham, love for Isaac • Akedah (binding of Isaac), and the sacrificial cult • Akedah (binding of Isaac), legal vocabulary in • Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis • Isaac • Isaac (Patriarch) • Isaac, R. • Isaac, age • Isaac, birth of • Isaac, carrying wood • Isaac, model of Christ • Isaac, willingness to give up his life • Pesikta de-Rav Kahana , birth of Isaac • R. Isaac (third century) • R. Isaac b. R. Elazar • binding of Isaac, treated as a martyrdom in rabbinic literature • birth of Isaac • fertility, birth of Isaac • petiḥtot, birth of Isaac • ram, association with Isaac • sacrifice of Isaac • sacrifice of Isaac, God commanding • sacrifice of Isaac, ethical interpretation of • sacrifice of Isaac, literal interpretation of
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 400; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 199; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 306, 324; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 62; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 170, 173; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 242; Kanarek (2014), Biblical narrative and formation rabbinic law, 32, 54, 56; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 43, 48, 108, 125, 144, 145; Levine (2005), The Ancient Synagogue, The First Thousand Years, 486; Neusner (2004), The Idea of History in Rabbinic Judaism, 274; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 214; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 99
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33.3 טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר." 55.4 אַחַר הַדְּבָרִים הָאֵלֶּה, אַחַר הִרְהוּרֵי דְבָרִים שֶׁהָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר וְאָמַר שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל וְלֹא הִפְרַשְׁתִּי לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לְךָ שֶׁתַּקְרִיב אֶת בִּנְךָ וְלֹא תְעַכֵּב, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר, אֱלֹהִים וְהָאֱלֹהִים, הוּא וּבֵית דִּינוֹ, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ, אַבְרָהָם זֶה שָׂמַח וְשִׂמַּח אֶת הַכֹּל וְלֹא הִפְרִישׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לוֹ שֶׁיַּקְרִיב אֶת בְּנוֹ וְלֹא יְעַכֵּב. יִצְחָק וְיִשְׁמָעֵאל הָיוּ מִדַּיְּנִים זֶה עִם זֶה, זֶה אוֹמֵר אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, וְזֶה אָמַר חָבִיב אֲנִי מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁמוֹנָה יָמִים. אָמַר לֵיהּ יִשְׁמָעֵאל אֲנִי חָבִיב מִמְךָ, לָמָּה שֶׁהָיָה סִפֵּק בְּיָדִי לִמְחוֹת וְלֹא מָחִיתִי. בְּאוֹתָהּ שָׁעָה אָמַר יִצְחָק הַלְּוַאי הָיָה נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר לִי שֶׁאֶחְתֹּךְ אֶחָד מֵאֵבָרַי וְלֹא אֲעַכֵּב, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם.
55.7 וַיֹּאמֶר קַח נָא אֶת בִּנְךָ וגו' (בראשית כב, ב), אָמַר לוֹ בְבַקָּשָׁה מִמְּךָ קַח נָא אֶת בִּנְךָ, אָמַר לֵיהּ תְּרֵין בְּנִין אִית לִי אֵי זֶה בֵּן, אָמַר לוֹ: אֶת יְחִידְךָ. אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ. אָמַר לוֹ: אֲשֶׁר אָהַבְתָּ. אָמַר לוֹ אִית תְּחוּמִין בִּמְעַיָא. אָמַר לוֹ: אֶת יִצְחָק. וְלָמָּה לֹא גִּלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבוֹ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן (בראשית יב, א): לֶךְ לְךָ, זוֹ אִפַּרְכִיָה שֶׁלָּךְ (בראשית יב, א): וּמִמּוֹלַדְתְּךָ, זוֹ שְׁכוּנָתְךָ, (בראשית יב, א): מִבֵּית אָבִיךָ, זוֹ בֵּית אָבִיךָ, (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְלָמָּה לֹא גִלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבָהּ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל פְּסִיעָה וּפְסִיעָה. אָמַר רַבִּי לֵוִי בַּר חָיְתָא, שְׁנֵי פְּעָמִים כְּתִיב לֶךְ לְךָ, וְאֵין אָנוּ יוֹדְעִים אֵי זֶה חֲבִיבָה אִם הָרִאשׁוֹנָה אִם הַשְּׁנִיָּה, מִן מַה דִּכְתִיב וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָה, הֱוֵי שְׁנִיָּה חֲבִיבָה מִן הָרִאשׁוֹנָה. וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהוֹרָאָה יָצְאָה לָעוֹלָם, וְאוֹחָרָנָא אָמַר לַמָּקוֹם שֶׁיִּרְאָה יָצְאָה לָעוֹלָם. דִּכְוָתָהּ דְּבִיר, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר מִמָּקוֹם שֶׁהַדִּבְּרוֹת יוֹצְאוֹת לָעוֹלָם, וְחַד אָמַר מִמָּקוֹם שֶׁהַדִּבּוּר יוֹצֵא לָעוֹלָם. דִּכְוָתָה אָרוֹן, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהָאוֹרָה יוֹצְאָה לָעוֹלָם, וְחַד אָמַר מָקוֹם שֶׁיִּרְאָה יוֹצֵא לָעוֹלָם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שֶׁמִּשָּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרֶה לְאֻמּוֹת הָעוֹלָם וּמוֹרִידָם לְגֵיהִנֹּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר לַמָּקוֹם שֶׁהוּא רָאוּי כְּנֶגֶד בֵּית הַמִּקְדָּשׁ לְמַעְלָה. רַבִּי יוּדָן אָמַר לַמָּקוֹם שֶׁיְהֵא מָרְאֶה לָךְ. רַבִּי פִּינְחָס אָמַר לַאֲתַר מַרְוָתָא דְּעַָלְמָא. רַבָּנָן אָמְרֵי לַמָּקוֹם שֶׁהַקְּטֹרֶת קְרֵבִין, הֵיאךְ מָה דְאַתְּ אָמַר (שיר השירים ד, ו): אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה. (בראשית כב, ב): וְהַעֲלֵהוּ שָׁם לְעֹלָה, רַבִּי יוּדָן בַּר סִימוֹן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יֵשׁ קָרְבָּן. בְּלֹא כֹהֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מִנִּיתִיךָ שֶׁתְּהֵא כֹהֵן, הֲדָא הוּא דִכְתִיב (תהלים קי, ד): אַתָּה כֹהֵן לְעוֹלָם. (בראשית כב, ב): עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ, ַר רַבִּי הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֶא וּמַתְלֶה בְּעֵינֵיהֶם שֶׁל צַדִּיקִים וְאַחַר כָּךְ הוּא מְגַלֶּה לָהֶם טַעֲמוֹ שֶׁל דָּבָר (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. עַל אַחַד הֶהָרִים וגו'. דִּכְוָתָהּ (יונה ג, ב): וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר וגו', דִּכְוָתָהּ (יחזקאל ג, כב): קוּם צֵא אֶל הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ." 56.1 בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו (בראשית כב, ד), כְּתִיב (הושע ו, ב): יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל שְׁבָטִים, כְּתִיב (בראשית מב, יח): וַיֹּאמֶר אֲלֵהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מְרַגְלִים, שֶׁנֶּאֱמַר (יהושע ב, טז): וְנַחְבֵּתֶם שָׁמָּה שְׁלשֶׁת יָמִים, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל יוֹנָה, דִּכְתִיב (יונה ב, א): וַיְהִי יוֹנָה בִּמְעֵי הַדָּגָה שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל עוֹלֵי גוֹלָה, דִּכְתִיב (עזרא ח, לב): וַנֵּשֶׁב שָׁם יָמִים שְׁלשָׁה, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל תְּחִיַּת הַמֵּתִים, דִּכְתִיב: יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל אֶסְתֵּר, (אסתר ה, א): וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת, לָבְשָׁה מַלְכוּת בֵּית אָבִיהָ. בְּאֵיזֶה זְכוּת, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי בִּזְכוּת יוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר: וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר. וְרַבִּי לֵוִי אָמַר בִּזְכוּת שֶׁל יוֹם שְׁלִישִׁי שֶׁל אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: בַּיּוֹם הַשְּׁלִישִׁי. וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק, מָה רָאָה רָאָה עָנָן קָשׁוּר בָּהָר, אָמַר דּוֹמֶה שֶׁאוֹתוֹ מָקוֹם שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַקְרִיב אֶת בְּנִי שָׁם.' "
56.1 וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה (בראשית כב, יד), רַבִּי יוֹחָנָן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים בְּשָׁעָה שֶׁאָמַרְתָּ לִי (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ, הָיָה לִי מַה לְּהָשִׁיב, אֶתְמוֹל אָמַרְתָּ (בראשית כא, כב): כִּי בְיִצְחָק וגו', וְעַכְשָׁו קַח נָא אֶת בִּנְךָ וגו' וְחַס וְשָׁלוֹם לֹא עָשִׂיתִי כֵן אֶלָּא כָּבַשְׁתִּי רַחֲמַי לַעֲשׂוֹת רְצוֹנְךָ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ בְּשָׁעָה שֶׁיִּהְיוּ בָּנָיו שֶׁל יִצְחָק בָּאִים לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים תְּהֵא נִזְכַּר לָהֶם אוֹתָהּ הָעֲקֵדָה וְתִתְמַלֵּא עֲלֵיהֶם רַחֲמִים. אַבְרָהָם קָרָא אוֹתוֹ יִרְאֶה, שֶׁנֶּאֱמַר: וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה. שֵׁם קָרָא אוֹתוֹ שָׁלֵם, שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם קוֹרֵא אֲנִי אוֹתוֹ יִרְאֶה כְּשֵׁם שֶׁקָּרָא אוֹתוֹ אַבְרָהָם, שֵׁם אָדָם צַדִּיק מִתְרָעֵם, וְאִם קוֹרֵא אֲנִי אוֹתוֹ שָׁלֵם, אַבְרָהָם אָדָם צַדִּיק מִתְרָעֵם, אֶלָּא הֲרֵינִי קוֹרֵא אוֹתוֹ יְרוּשָׁלַיִם כְּמוֹ שֶׁקָּרְאוּ שְׁנֵיהֶם, יִרְאֶה שָׁלֵם, יְרוּשָׁלַיִם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר עַד שֶׁהוּא שָׁלֵם עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא סֻכָּה וְהָיָה מִתְפַּלֵּל בְּתוֹכָהּ, שֶׁנֶּאֱמַר (תהלים עו, ג): וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְּצִיּוֹן, וּמָה הָיָה אוֹמֵר יְהִי רָצוֹן שֶׁאֶרְאֶה בְּבִנְיַן בֵּיתִי. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ חָרֵב וּבָנוּי חָרֵב וּבָנוּי, שֶׁנֶּאֱמַר: שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה, הֲרֵי בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (דברים טז, טז): שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה. אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר ה', הֲרֵי חָרֵב, שֶׁנֶּאֱמַר (איכה ה, יח): עַל הַר צִיּוֹן שֶׁשָּׁמֵם. ה' יֵרָאֶה, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כָּעִנְיָן שֶׁנֶּאֱמַר (תהלים קב, יז): כִּי בָנָה ה' צִיּוֹן נִרְאָה בִּכְבוֹדוֹ." 56.8 דָּבָר אַחֵר, אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁבִּקֵּשׁ אַבְרָהָם לַעֲקֹד יִצְחָק בְּנוֹ, אָמַר לוֹ אַבָּא בָּחוּר אֲנִי וְחוֹשֵׁשַׁנִי שֶׁמָּא יִזְדַּעֲזַע גּוּפִי מִפַּחֲדָהּ שֶׁל סַכִּין וַאֲצַעֲרֶךָ, וְשֶׁמָּא תִּפָּסֵל הַשְּׁחִיטָה וְלֹא תַעֲלֶה לְךָ לְקָרְבָּן, אֶלָּא כָּפְתֵנִי יָפֶה יָפֶה, מִיָּד וַיַּעֲקֹד אֶת יִצְחָק, כְּלוּם יָכוֹל אָדָם לִכְפּוֹת בֶּן שְׁלשִׁים וָשֶׁבַע נסח אחר: בן עשרים ושש שנה אֶלָּא לְדַעְתּוֹ. מִיָּד וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ, הוּא שׁוֹלֵחַ יָד לִטֹּל אֶת הַסַּכִּין וְעֵינָיו מוֹרִידוֹת דְמָעוֹת וְנוֹפְלוֹת דְּמָעוֹת לְעֵינָיו שֶׁל יִצְחָק מֵרַחֲמָנוּתוֹ שֶׁל אַבָּא, וְאַף עַל פִּי כֵן הַלֵּב שָׂמֵחַ לַעֲשׂוֹת רְצוֹן יוֹצְרוֹ, וְהָיוּ הַמַּלְאָכִים מִתְקַבְּצִין כִּתּוֹת כִּתּוֹת מִלְּמַעְלָן, מָה הֲווֹן צָוְחִין (ישעיה לג, ח): נָשַׁמּוּ מְסִלּוֹת שָׁבַת עֹבֵר אֹרַח הֵפֵר בְּרִית מָאַס עָרִים, אֵין רְצוֹנוֹ בִּירוּשָׁלַיִם וּבְבֵית הַמִּקְדָּשׁ שֶׁהָיָה בְּדַעְתּוֹ לְהוֹרִישׁ לְבָנָיו שֶׁל יִצְחָק. (ישעיה לג, ח): לֹא חָשַׁב אֱנוֹשׁ, לֹא עָמְדָה זְכוּת לְאַבְרָהָם לֵית לְכָל בְּרִיָה חֲשִׁיבוּת קֳדָמוֹי. אָמַר רַבִּי אַחָא הִתְחִיל אַבְרָהָם תָּמֵהַּ, אֵין הַדְּבָרִים הַלָּלוּ אֶלָּא דְבָרִים שֶׁל תֵּמַהּ, אֶתְמוֹל אָמַרְתָּ (בראשית כא, יב): כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, חָזַרְתָּ וְאָמַרְתָּ (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְעַכְשָׁיו אַתְּ אָמַר לִי (בראשית כב, יב): אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר, אֶתְמְהָא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים פט, לה): לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה. כְּשֶׁאָמַרְתִּי לְךָ קַח נָא אֶת בִּנְךָ, לֹא אָמַרְתִּי שְׁחָטֵהוּ, אֶלָּא וְהַעֲלֵהוּ, לְשֵׁם חִבָּה אָמַרְתִּי לָךְ, אֲסִקְתֵּיהּ וְקִיַּמְתָּ דְּבָרַי, וְעַתָּה אַחֲתִינֵיהּ. 56.9 וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי." " None | sup>
33.3 "
55.4 "After these things — misgivings were experienced on that occasion. Who then had misgivings? Avraham, saying to himself: ‘I have rejoiced and made all others rejoice, yet I did not set aside a single bullock or ram for the Holy One of Blessing.’ Said the Holy One of Blessing to him: ‘I know that even if you were commanded to offer your only son to Me, you would not refuse.’ - this is according to Rabbi Eleazar who said that the employment of va-e-lohim where E-lohim would suffice, implies both God and God’s Court. It was the ministering angels who spoke thus: ‘This Avraham rejoiced and made all others rejoice, yet did not set aside for the Holy One of Blessing a single bullock or ram.’ Said the Holy One of Blessing to them: ‘Even if we tell him to offer his own son, he will not refuse.’ Itzchak and Ishmael were engaged in a dispute: the latter argued, ‘I am more beloved than you, because I was circumcised at the age of thirteen’; while the other retorted, ‘I am more beloved than you, because I was circumcised at eight days.’ Said Ishmael to him: ‘I am more beloved, because I could have protested, yet I did not.’ At that moment Itzchak exclaimed: ‘O that God would appear to me and bid me cut off one of my limbs! then I would not refuse.’ Said God: ‘Even if I bid you sacrifice yourself, you will not refuse.’ Another version: Said Ishmael to him: ‘I am more beloved than you, since I as circumcised at the age of thirteen, but you were circumcised as a baby and could not refuse.’ Itzchak retorted: ‘All that you did lend to the Holy One of Blessing was three drops of blood. But look, I am now thirty-seven years old, yet if God desired of me that I be slaughtered, I would not refuse.’ Said the Holy One of Blessing ‘This is the moment!’ Straightway, “God tested Avraham”.",
55.7 " And He said: Take, please, your son, etc. (22:2). Said God to him: ‘Take, I beg you\\" — please —Your son.’ ‘Which son? I have two sons’ he said. ‘Your only son,’ replied He. ‘This one is the only one of his mother, and this one is the only one of his mother.’ \\"The one you love\\"—‘Is there a limit to the affections?’ \\"Itzchak\\" said He. And why did God not reveal it to him without delay? In order to make him Itzchak even more beloved in his eyes and reward him for each and every word spoken. This agrees with the opinion of Rabbi Yoha, who said: \\"Get out of your country\\" (Gen. 12:1) means from your province; “And from your kindred” (Gen. 12:1)—from your neighborhood; “And from your father’s house\\"(Gen. 12:1)—literally your father’s house. “To the land that I will show you” (Gen. 12:1). Why did He not reveal it to him there and then? In order to make it more beloved in his eyes and to reward him for each and every word said, and for each and every step taken. Rabbi Levi b. Hayata said: ‘Get you’ is written twice, and we do not know which was more precious in the eyes of God the first or the second. But when it is written, “And get you to the land of Moriah” (22:2) it follows that the second occasion was more precious than the first. \\"And go yourself to the land of Moriah\\" Rabbi Chiya Raba and Rabbi Yanai disagree: one says to the place from which instruction (hora’ah) goes out to the world, and the other says to the place from which awe (yirah) goes out to the world. Similarly regarding the Holy of Holies (devir), Rabbi Chiya and Rabbi Yanai disagree: one says from the place from which the commandments (dibra’ot) go out to the world, and one says from the place from which speech (dibur) goes out to the world. Similarly regarding the ark (aron), Rabbi Chiya and Rabbi Yanai disagree: one says to the place from which the light (ha’orah) goes out to the world, and one says to the place where awe (yirah) goes out to the world. Rabbi Yehoshua ben Levi said that from there the Holy One instructs mor\'eh the nations of the world and brings them down moridam to Gehinnom. Rabbi Shimon bar Yochai said, to the place which is aligned ra\'ui with the Holy Temple above. Rabbi Yudan said, to the place where there will be an appearance mar\'eh to you. Rabbi Pinchas said, to the place of the Master marvatah of the World. The Rabbis said, to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) \\"And offer Him there as a burnt-offering (Gen. 22:2). Rabbi Yudan bar Simon said: He Avraham said to Him: ‘Master of the Universe! Can there be a sacrifice without a priest?’ The Holy One of Blessing replied ‘I have already appointed you to be a priest’ as it is written, ‘You are a priest for ever’ (Ps. 110:4). \\"On one of the mountains which I will tell you of (Gen. 22:2). Rabbi Huna said in the name of Rabbi Eliezer the son of Rabbi Yosei HaGelili: The Holy One of Blessing first places the righteous in doubt and suspense, and then reveals to them the real meaning of the matter, as it is written \\"to the land that I will show you (Gen. 12:1); \\"On one of the mountains which I will tell you\\"; \\"And make to it the proclamation that I bid you (Jonah 3:2); similarly, \\"Arise, go out into the plain and I will there speak with you (Ezek. 3:22).",
56.1 "“On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and Rabbi Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) Rabbi Levi said: in the merit of the third day of our father Avraham, as it says \\"On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son.",
56.8 "Another explanation: Rabbi Itzchak said, \\"At the time that Avraham sought to bind Itzchak, his son, the latter said to him, \'Father, I am a young man and I am concerned lest my body shake from fear of the knife and I will trouble you, and lest the slaughtering will be invalid and it will not be considered a sacrifice for you. Rather, tie me very well.\' Immediately, ‘and he bound Itzchak.\' Could he really tie up a man of thirty-seven (a different version: of twenty six years)? Rather, it was with his agreement. Immediately. \'And Avraham sent his hand.\' He sends his hand to take the knife and his eyes brings down tears and the tears fall onto the eyes of Itzchak from the mercy of his father. And nonetheless, the heart was happy to do the will of his Maker. And the angels gathered in many groups above them. What did they yell out? \'The ways have become desolate, the wayfarer has ceased; He has rescinded His covet; He has become disgusted with the cities\' (Isaiah 33:7) – He does not desire Jerusalem and the Temple that he had in mind to bequeath to the children of Itzchak. \'He did not consider a man\' – merit did not stand Avraham well: \'No creation has importance in front of Me.\'\\" Rabbi Acha said, \\"Avraham started to wonder, \'These words are only words of wonder. Yesterday, you told me (Genesis 21:12), \\"Because in Itzchak will your seed be called.\\" And then you went back and said, \\"Please take your son.\\" And now You say to me, \\"Do not send your hand to the youth.\\" It is a wonder!\' The Holy One, blessed be He, said, \'Avraham, \\"I will not profane My covet and the utterances of My lips, I will not change\\" (Psalms 89:35) – When I said, \\"Please take your son,\\" I did not say, \\"slaughter him,\\" but rather, \\"and bring him up.\\" For the sake of love did I say it to you: I said to you, \\"Bring him up,\\" and you have fulfilled My words. And now, bring him down.’ A different version: They said a parable about a king that said to his friend, \'Bring up your son to my table.\' His friend brought him up and his knife was in his hand. The king said, \'And did I say to you, \\"Bring him up to eat him?\\" I said to you, \\"Bring him up\\"\' – and this was because of the king\'s love.) This is the meaning of what is written (Jeremiah 19:5), \'it did not come up on My heart\' – that is Itzchak.\\"", 56.9 "\\"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning, Ad-nai E-lohim shall sound the ram’s horn and advance in a stormy tempest” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After achar all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \\"And Ad-nai E-lohim will blow the horn.\\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \\"When one declares \'I vow a sacrifice like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There in Babylon they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.", ' ' None |
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69. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Heinemann, Isaac • Isaac
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 80; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 271, 272
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70. Alexander of Lycopolis, Tractatus De Placitis Manichaeorum, 24 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Isaac, binding of • Isaac, joy symbolized by • Isaac, name of • Isaac, parallels to sacrifice of • etymologies, of “Isaac” • joy, Isaac symbolizing • joy, sacrifice of Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of • sacrifice of Isaac, as Abraham’s greatest deed • sacrifice of Isaac, ethical interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 78, 79, 315, 325, 326; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 91
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24 Christ, too, they do not acknowledge; yet they speak of Christ, but they take some other element, and giving to the Word, designating His sacred person, some other signification than that in which it is rightly received, they say that He is mind. But if, when they speak of Him as that which is known, and that which knows, and wisdom as having the same meaning, they are found to agree with those things which the Church doctors say of Him, how comes it then that they reject all that is called ancient history? But let us see whether they make Him to be something adventitious and new, and which has come on from without, and by accident, as the opinion of some is. For they who hold this opinion say, as seems very plausible, that the seventh year, when the powers of perception became distinct, He made His entrance into the body. But if Christ be mind, as they imagine, then will He be both Christ and not Christ. For before that mind and sense entered, He was not. But if Christ, as they will have it, be mind, then into Him already existing does the mind make its entrance, and thus, again, according to their opinion, will it be mind. Christ, therefore, is and is not at the same time. But if, according to the more approved sect of them, mind is all things which are, since they assume matter to be not produced, and coeval so to speak with God, this first mind and matter they hold to be Christ; if, indeed, Christ be the mind, which is all things, and matter is one of those things which are, and is itself not produced. They say it was by way of appearance, and in this manner, that the divine virtue in matter was affixed to the cross; and that He Himself did not undergo this punishment, since it was impossible that He should suffer this; which assertion Manichaeus himself has taken in hand to teach in a book written upon the subject, that the divine virtue was enclosed in matter, and again departs from it. the mode of this they invent. That it should be said, indeed, in the doctrine of the Church, that He gave Himself up for the remission of sins, obtains credit from the vulgar, and appears likewise in the Greek histories, which say that some surrendered themselves to death in order to ensure safety to their countrymen. And of this doctrine the Jewish history has an example, which prepares the son of Abraham as a sacrifice to God. But to subject Christ to His passion merely for the sake of display, betrays great ignorance, for the Word is God's representative, to teach and inform us of actual verities."" None |
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71. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Isaac • Isaac, birth of • Pesikta de-Rav Kahana , birth of Isaac • birth of Isaac • fertility, birth of Isaac • petiḥtot, birth of Isaac
Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 111; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 99
87a (בראשית יט, ג) ויפצר בם מאד א"ר אלעזר מכאן שמסרבין לקטן ואין מסרבין לגדול,כתיב (בראשית יח, ה) ואקחה פת לחם וכתיב (בראשית יח, ז) ואל הבקר רץ אברהם אמר רבי אלעזר מכאן שצדיקים אומרים מעט ועושים הרבה רשעים אומרים הרבה ואפילו מעט אינם עושים,מנלן מעפרון מעיקרא כתיב (בראשית כג, טו) ארץ ארבע מאות שקל כסף ולבסוף כתיב (בראשית כג, טז) וישמע אברהם אל עפרון וישקל אברהם לעפרון את הכסף אשר דבר באזני בני חת ארבע מאות שקל כסף עובר לסוחר דלא שקל מיניה אלא קנטרי דאיכא דוכתא דקרי ליה לתיקלא קנטירא,כתיב (בראשית יח, ו) קמח וכתיב סלת א"ר יצחק מכאן שהאשה צרה עיניה באורחים יותר מן האיש,כתיב (בראשית יח, ו) לושי ועשי עוגות וכתיב (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר ואילו לחם לא אייתי לקמייהו,אמר אפרים מקשאה תלמידו של רבי מאיר משמיה דרבי מאיר אברהם אבינו אוכל חולין בטהרה היה ושרה אמנו אותו היום פירסה נדה,(בראשית יח, ט) ויאמרו אליו איה שרה אשתך ויאמר הנה באהל להודיע ששרה אמנו צנועה היתה אמר רב יהודה אמר רב ואיתימא רבי יצחק יודעים היו מלאכי השרת ששרה אמנו באהל היתה אלא מאי באהל כדי לחבבה על בעלה,רבי יוסי ברבי חנינא אמר כדי לשגר לה כוס של ברכה תני משום רבי יוסי למה נקוד על איו שבאליו לימדה תורה דרך ארץ שישאל אדם באכסניא שלו והאמר שמואל אין שואלין בשלום אשה כלל על ידי בעלה שאני,(בראשית יח, יב) אחרי בלותי היתה לי עדנה אמר רב חסדא אחר שנתבלה הבשר ורבו הקמטין נתעדן הבשר ונתפשטו הקמטין וחזר היופי למקומו,כתיב (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ואני זקנתי דלא מותיב הקב"ה כדקאמרה איהי,תנא דבי רבי ישמעאל גדול שלום שאפי\' הקב"ה שינה בו שנאמר (בראשית יח, יב) ותצחק שרה בקרבה וגו\' (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ויאמר ה\' אל אברהם וגו\' ואני זקנתי,(בראשית כא, ז) ותאמר מי מלל לאברהם הניקה בנים שרה כמה בנים הניקה שרה אמר רבי לוי אותו היום שגמל אברהם את יצחק בנו עשה סעודה גדולה היו כל אומות העולם מרננים ואומרים ראיתם זקן וזקנה שהביאו אסופי מן השוק ואומרים בנינו הוא ולא עוד אלא שעושין משתה גדול להעמיד דבריהם,מה עשה אברהם אבינו הלך וזימן כל גדולי הדור ושרה אמנו זימנה את נשותיהם וכל אחת ואחת הביאה בנה עמה ומניקתה לא הביאה ונעשה נס בשרה אמנו ונפתחו דדיה כשני מעיינות והניקה את כולן ועדיין היו מרננים ואומרים אם שרה הבת תשעים שנה תלד אברהם בן מאה שנה יוליד מיד נהפך קלסתר פנים של יצחק ונדמה לאברהם פתחו כולם ואמרו (בראשית כה, יט) אברהם הוליד את יצחק,עד אברהם לא היה זקנה מאן דהוה בעי למשתעי בהדי אברהם משתעי בהדי יצחק בהדי יצחק משתעי בהדי אברהם אתא אברהם בעא רחמי והוה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים,עד יעקב לא הוה חולשא אתא יעקב בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד דאתא אלישע לא הוה דחליש ואתפח אתא אלישע בעא רחמי ואתפח שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו מכלל דחלה חלי אחריתי,תנו רבנן שלשה חלאין חלה אלישע אחד שדחפו לגיחזי בשתי ידיו ואחד שגירה דובין בתינוקות ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:,אלא עד שלא יתחילו במלאכה צא ואמור להם על מנת שאין לכם עלי אלא פת וקטנית כו\': אמר ליה רב אחא בריה דרב יוסף לרב חסדא פת קטנית תנן או פת וקטנית תנן אמר ליה האלהים צריכה וי"ו כי מורדיא דלברות:,רבן שמעון בן גמליאל אומר אינו צריך הכל כמנהג המדינה: הכל לאתויי מאי לאתויי הא דתנן השוכר את הפועל ואמר לו כאחד וכשנים מבני העיר נותן לו כפחות שבשכירות דברי רבי יהושע וחכמים אומרים משמנין ביניהם:,| 87a “And he urged them greatly” (Genesis 19:3), only after which they acquiesced? Rabbi Elazar says: From here we learn that one may decline the request of a lesser man, but one may not decline the request of a great man.,The Gemara continues analyzing the same passage. It is written: “And I will fetch a morsel of bread, and satisfy your heart” (Genesis 18:5), and it is written: “And Abraham ran to the herd, and fetched a calf tender and good” (Genesis 18:7). Rabbi Elazar said: From here we learn that the righteous say little and do much, whereas the wicked say much and do not do even a little.,From where do we derive this principle that the wicked say much and do not do even a little? We derive it from Ephron. Initially, it is written that Ephron said to Abraham: “A piece of land worth four hundred shekels of silver, what is that between me and you?” (Genesis 23:15). And ultimately it is written: “And Abraham listened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant” (Genesis 23:16), i.e., shekels that could be used in any location. This teaches that not only did Ephron take shekels from Abraham, he took from him only centenaria kantarei, i.e., superior coins, as there is a place where they call a shekel a centenarius.,The verse states: “Make ready quickly three measures of flour, fine flour” (Genesis 18:6). The Gemara questions the apparent redundancy. It is written: “Flour,” and it is also written: “Fine flour.” Rabbi Yitzḥak says: From here we learn that a woman is more stingy with guests than a man. Sarah wanted to use merely flour, and Abraham persuaded her to use fine flour.,The Gemara continues its analysis of the verses. It is written: “Knead it, and make cakes” (Genesis 18:6), and two verses later it is written: “And he took curd, and milk, and the calf which he prepared” (Genesis 18:8). Abraham served these items to the guests, and yet he did not bring bread before them despite having instructed Sarah to prepare baked goods.,Efrayim Miksha’a, disciple of Rabbi Meir, says in the name of Rabbi Meir: Abraham, our forefather, would eat non-sacred food only when he was in a state of ritual purity, i.e., he treated his food as though it were consecrated to God. And Sarah, our foremother, menstruated that day, which rendered the baked goods ritually impure, preventing Abraham from handling them. Therefore, they could not serve bread to their guests.,The next verse states: “And they said to him: Where is Sarah your wife? And he said: Behold, in the tent” (Genesis 18:9). The Gemara explains that this verse serves to inform us that Sarah, our foremother, was a modest woman, as she remained inside while the guests were present. Rav Yehuda says that Rav says, and some say it is Rabbi Yitzḥak who says: The ministering angels, who visited Abraham in the guise of travelers, knew that Sarah, our foremother, was inside the tent. Rather, what was the purpose of their eliciting Abraham’s response: In the tent? It was in order to endear her to her husband, by accentuating Sarah’s modesty.,Rabbi Yosei, son of Rabbi Ḥanina, says: They inquired about her in order to send her the cup of blessing. It is customary to recite Grace after Meals over a cup of wine, which is then distributed to those present. It is taught in the name of Rabbi Yosei: Why are there dots in the Torah scroll upon the letters alef, yod, and vav in the word “to him eilav”? These letters spell ayo, which means: Where is he? The Torah is teaching the proper etiquette, which is that a person should inquire of his hostess about his host, just as he should inquire about the welfare of his hostess from the host. The Gemara asks: But doesn’t Shmuel say: One may not inquire about the welfare of a woman at all, as this is immodest? The Gemara answers: A greeting by means of her husband is different. Asking a husband about his wife is not considered immodest.,The Gemara analyzes the verses that describe Sarah at the time: “And Sarah laughed within herself, saying: After I am waxed old veloti shall I have pleasure edna” (Genesis 18:12). Rav Ḥisda says: After the skin had worn out nitballa and become full of wrinkles, the skin once again became soft nitadden and her wrinkles smoothed out, and Sarah’s beauty returned to its place.,It is written that Sarah said: “And my lord is old” (Genesis 18:12), and it is written: “And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, and I am old?” (Genesis 18:13). This verse indicates that the Holy One, Blessed be He, did not repeat to Abraham that which Sarah actually said, that her husband is old. Why did God change the wording of her statement so that she was referring to herself?,The school of Rabbi Yishmael taught: Peace is of such great importance that even the Holy One, Blessed be He, altered the truth for the sake of preserving peace, as it is stated: “And Sarah laughed within herself, saying: After I am waxed old shall I have pleasure, and my lord is old,” and it is written: “And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, and I am old?”,In reference to Sarah having given birth to Isaac, the verse states: “And she said: Who would have said to Abraham that Sarah should nurse children?” (Genesis 21:7). The Gemara asks: How many children did Sarah nurse? Why does the verse use the plural form when she had only one child? Rabbi Levi says: That day when Abraham weaned his son Isaac, he prepared a great celebratory feast. All of the nations of the world were gossiping and saying to each other: See this old man and old woman who brought a foundling from the market and are saying: He is our son, and moreover they are making a great feast to bolster their claim.,What did Abraham, our forefather, do? He went and invited all of the great men of that generation, and Sarah, our foremother, invited their wives. Each and every one of the wives brought her child with her but did not bring her wet nurse. And a miracle occurred to Sarah, our foremother, and her breasts were opened like two springs, and she nursed all of these children. And still those people were gossiping and saying to each other: Even if Sarah, at ninety years of age, can give birth, can Abraham, at one hundred years of age, father a child? Immediately, the countece of Isaac’s face transformed and appeared exactly like that of Abraham. Everyone exclaimed and said: “Abraham fathered Isaac” (Genesis 25:19).,§ The Gemara continues discussing Abraham: Until Abraham, there was no aging, i.e., old age was not physically recognizable. Consequently, one who wanted to speak to Abraham would mistakenly speak to Isaac, and vice versa: An individual who wanted to speak to Isaac would speak to Abraham, as they were indistinguishable. Abraham came and prayed for mercy, and aging was at last noticeable, as it is stated: “And Abraham was old, well stricken in age” (Genesis 24:1), which is the first time that aging is mentioned in the Bible.,Until Jacob, there was no illness leading up to death; rather, one would die suddenly. Jacob came and prayed for mercy, and illness was brought to the world, allowing one to prepare for his death, as it is stated: “And one said to Joseph: Behold, your father is sick” (Genesis 48:1), which is the first time that sickness preceding death is mentioned in the Bible. Until Elisha, one did not fall ill and then heal, as everyone who fell ill would die. Elisha came and prayed for mercy and he was healed, as it is written: “Now Elisha fell ill with his illness from which he was to die” (II\xa0Kings 13:14). By inference, one can derive that he had previously fallen ill with other illnesses from which he did not die.,The Sages taught: Elisha fell ill with three illnesses: One was due to the fact that he pushed Gehazi away with both hands, i.e., he banished Gehazi without granting him a chance to repent (see II\xa0Kings, chapter 5). One was due to the fact that he incited bears against young children (see II\xa0Kings 2:23–25). And one was the illness from which he died, as it is stated: “Now Elisha fell ill of his illness from which he was to die” (II\xa0Kings 13:14).,§ The mishna (83a) teaches that Rabbi Yoḥa ben Matya said to his son: Rather, before they begin engaging in their labor, go out and say to them: The stipulation that food will be provided is on the condition that you have the right to claim from me only a meal of bread and legumes, which is the typical meal given to laborers. Rav Aḥa, son of Rav Yosef, said to Rav Ḥisda: Did we learn: Bread of legumes pat kitnit, i.e., inferior-quality bread made of legumes, or did we learn: Bread and legumes pat vekitnit? Rav Ḥisda said to him: By God! That word vekitnit requires at its beginning the letter vav as large as an oar mordeya made of cypress wood deliberot, i.e., pat vekitnit is undoubtedly the correct version.,§ The mishna teaches that Rabban Shimon ben Gamliel says: The son of Rabbi Yoḥa ben Matya did not need to state this, as the principle is: Everything is in accordance with the regional custom. The Gemara asks: This term: Everything, serves to add what? What is the tanna including by this term? The Gemara answers: It serves to add that which we learned in a baraita: With regard to one who hires a laborer and said to him: I will pay you as one or two of the residents of the city are paid, he gives him wages in accordance with the lowest wage paid in that region. This is the statement of Rabbi Yehoshua. The Rabbis say: One divides the difference between the highest and lowest paid wages, thereby giving the wages to this laborer according to the average of the regional custom. This halakha is alluded to in the statement of Rabban Shimon ben Gamliel.,halakha that a laborer is permitted to eat from the produce with which he is working. And these laborers may eat by Torah law: A laborer who works with produce attached to the ground at the time of the completion of its work, e.g., harvesting produce; and a laborer who works with produce detached from the ground before the completion of its work, i.e., before it is sufficiently processed and thereby subject to tithes. And this is the halakha provided that they are working with an item whose growth is from the land. And these are laborers who may not eat: A laborer who works with produce attached to the ground'' None | |
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72. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Akedah (binding of Isaac), and ritual slaughter (shehitah) • Akedah (binding of Isaac), and the sacrificial cult • Akedah (binding of Isaac), reenactment of • Akedah (binding of Isaac), transformation into normative text, through rabbinic exegesis • Isaac • Isaac ben R. Eleazar
Found in books: Allison (2018), 4 Baruch, 20; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 47; Kanarek (2014), Biblical narrative and formation rabbinic law, 59; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 66
| 26b תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר\' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר\' חנינא אברהם תקן תפלת שחרית שנא\' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה\' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר\' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר\' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר\' יוסי בר\' חנינא אמר לך ר\' יוסי בר\' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר\' יוסי בר\' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר\' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר\' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר\' יהודה'32b אמר ר\' אלעזר גדולה תפלה יותר ממעשים טובים שאין לך גדול במעשים טובים יותר ממשה רבינו אעפ"כ לא נענה אלא בתפלה שנאמר (דברים ג, כו) אל תוסף דבר אלי וסמיך ליה עלה ראש הפסגה:,וא"ר אלעזר גדולה תענית יותר מן הצדקה מאי טעמא זה בגופו וזה בממונו:,וא"ר אלעזר גדולה תפלה יותר מן הקרבנות שנא\' (ישעיהו א, יא) למה לי רוב זבחיכם וכתיב ובפרשכם כפיכם,א"ר יוחנן כל כהן שהרג את הנפש לא ישא את כפיו שנא\' (ישעיהו א, טו) ידיכם דמים מלאו:,וא"ר אלעזר מיום שחרב בית המקדש ננעלו שערי תפלה שנאמר (איכה ג, ח) גם כי אזעק ואשוע שתם תפלתי ואע"פ ששערי תפלה ננעלו שערי דמעה לא ננעלו שנאמר (תהלים לט, יג) שמעה תפלתי ה\' ושועתי האזינה אל דמעתי אל תחרש,רבא לא גזר תעניתא ביומא דעיבא משום שנא\' (איכה ג, מד) סכותה בענן לך מעבור תפלה:,וא"ר אלעזר מיום שחרב בית המקדש נפסקה חומת ברזל בין ישראל לאביהם שבשמים שנא\' (יחזקאל ד, ג) ואתה קח לך מחבת ברזל ונתתה אותה קיר ברזל בינך ובין העיר:,א"ר חנין א"ר חנינא כל המאריך בתפלתו אין תפלתו חוזרת ריקם מנא לן ממשה רבינו שנא\' (דברים ט, כו) ואתפלל אל ה\' וכתיב בתריה וישמע ה\' אלי גם בפעם ההיא,איני והא א"ר חייא בר אבא א"ר יוחנן כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנא\' (משלי יג, יב) תוחלת ממושכה מחלה לב מאי תקנתיה יעסוק בתורה שנא\' (משלי יג, יב) ועץ חיים תאוה באה ואין עץ חיים אלא תורה שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה לא קשיא הא דמאריך ומעיין בה הא דמאריך ולא מעיין בה,א"ר חמא בר\' חנינא אם ראה אדם שהתפלל ולא נענה יחזור ויתפלל שנאמר (תהלים כז, יד) קוה אל ה\' חזק ויאמץ לבך וקוה אל ה\':,ת"ר ארבעה צריכין חזוק ואלו הן תורה ומעשים טובים תפלה ודרך ארץ,תורה ומעשים טובים מנין שנא\' (יהושע א, ז) רק חזק ואמץ מאד לשמור ולעשות ככל התורה חזק בתורה ואמץ במעשים טובים,תפלה מנין שנא\' קוה אל ה\' חזק ויאמץ לבך וקוה אל ה\',דרך ארץ מנין שנא\' (שמואל ב י, יב) חזק ונתחזק בעד עמנו וגו\':,(ישעיהו מט, יד) ותאמר ציון עזבני ה\' וה\' שכחני היינו עזובה היינו שכוחה אמר ר"ל אמרה כנסת ישראל לפני הקב"ה רבש"ע אדם נושא אשה על אשתו ראשונה זוכר מעשה הראשונה אתה עזבתני ושכחתני,אמר לה הקב"ה בתי י"ב מזלות בראתי ברקיע ועל כל מזל ומזל בראתי לו שלשים חיל ועל כל חיל וחיל בראתי לו שלשים לגיון ועל כל לגיון ולגיון בראתי לו שלשים רהטון ועל כל רהטון ורהטון בראתי לו שלשים קרטון ועל כל קרטון וקרטון בראתי לו שלשים גסטרא ועל כל גסטרא וגסטרא תליתי בו שלש מאות וששים וחמשה אלפי רבוא כוכבים כנגד ימות החמה וכולן לא בראתי אלא בשבילך ואת אמרת עזבתני ושכחתני,(ישעיהו מט, טו) התשכח אשה עולה אמר הקב"ה כלום אשכח עולות אילים ופטרי רחמים שהקרבת לפני במדבר אמרה לפניו רבש"ע הואיל ואין שכחה לפני כסא כבודך שמא לא תשכח לי מעשה העגל אמר לה (ישעיהו מט, טו) גם אלה תשכחנה,אמרה לפניו רבש"ע הואיל ויש שכחה לפני כסא כבודך שמא תשכח לי מעשה סיני אמר לה (ישעיהו מט, טו) ואנכי לא אשכחך,והיינו דא"ר אלעזר א"ר אושעיא מאי דכתיב גם אלה תשכחנה זה מעשה העגל ואנכי לא אשכחך זה מעשה סיני:,חסידים הראשונים היו שוהין שעה אחת:,מנא הני מילי א"ר יהושע ב"ל אמר קרא (תהלים פד, ה) אשרי יושבי ביתך,ואמר ר\' יהושע ב"ל המתפלל צריך לשהות שעה אחת אחר תפלתו שנא\' (תהלים קמ, יד) אך צדיקים יודו לשמך ישבו ישרים את פניך,תניא נמי הכי המתפלל צריך שישהא שעה אחת קודם תפלתו ושעה אחת אחר תפלתו קודם תפלתו מנין שנא\' אשרי יושבי ביתך לאחר תפלתו מנין דכתיב אך צדיקים יודו לשמך ישבו ישרים את פניך,תנו רבנן חסידים הראשונים היו שוהין שעה אחת ומתפללין שעה אחת וחוזרין ושוהין שעה אחת וכי מאחר ששוהין תשע שעות ביום בתפלה תורתן היאך משתמרת ומלאכתן היאך נעשית,אלא מתוך שחסידים הם תורתם משתמרת ומלאכתן מתברכת:,אפילו המלך שואל בשלומו לא ישיבנו:,אמר רב יוסף לא שנו אלא למלכי ישראל אבל למלכי עכו"ם פוסק,מיתיבי המתפלל וראה אנס בא כנגדו ראה קרון בא כנגדו לא יהא מפסיק אלא מקצר ועולה,לא קשיא הא דאפשר לקצר (יקצר ואם לאו פוסק),ת"ר מעשה בחסיד אחד שהיה מתפלל בדרך בא שר אחד ונתן לו שלום ולא החזיר לו שלום המתין לו עד שסיים תפלתו לאחר שסיים תפלתו א"ל ריקא והלא כתוב בתורתכם (דברים ד, ט) רק השמר לך ושמור נפשך וכתיב (דברים ד, טו) ונשמרתם מאד לנפשותיכם כשנתתי לך שלום למה לא החזרת לי שלום אם הייתי חותך ראשך בסייף מי היה תובע את דמך מידי,א"ל המתן לי עד שאפייסך בדברים א"ל אילו היית עומד לפני מלך בשר ודם ובא חברך ונתן לך שלום היית ' None | 26b On a similar note, the Sages taught in a baraita: One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in the evening prayer two Amida prayers on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday Amida prayers in the evening prayer at the conclusion of Shabbat. He recites havdala the prayer of distinction between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the Amida, which is: Who graciously grants knowledge, in the first prayer, as it is the actual evening prayer, but he does not recite havdala in the second prayer, which is in place of the afternoon prayer. Moreover, if he recited havdala in the second prayer and did not recite havdala in the first, the second prayer fulfilled his obligation, the first one did not fulfill his obligation.,The Gemara comments: Is that to say that since he did not recite havdala in the first prayer, he is as one who did not pray and we require him to return to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite havdala in the prayer must repeat that prayer.,The Gemara raises a contradiction to the above conclusion from the Tosefta: One who erred and did not mention the might of the rains: He makes the wind blow and rain fall in the second blessing of the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine, independent of his prayer. This contradiction was not resolved and remains difficult.,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina, and it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi. The Gemara elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: “And Abraham rose early in the morning to the place where he had stood before the Lord” (Genesis 19:27), and from the context as well as the language utilized in the verse, the verb standing means nothing other than prayer, as this language is used to describe Pinehas’ prayer after the plague, as it is stated: “And Pinehas stood up and prayed and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.,Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse lasuaḥ in the field toward evening” (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint siḥo before the Lord” (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer.,Jacob instituted the evening prayer, as it is stated: “And he encountered vayifga the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter tifga Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set.,And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours.,And why did the Rabbis say that the afternoon prayer may be recited until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says that the afternoon prayer may be recited only until the midpoint of the afternoon because, according to his opinion, the daily afternoon offering is sacrificed until the midpoint of the afternoon.,And why did they say that the evening prayer is not fixed? Because the burning of the limbs and fats of the offerings that were not consumed by the fire on the altar until the evening. They remained on the altar and were offered continuously throughout the entire night.,And why did the Rabbis say that the additional prayer may be recited all day? Because the additional offering is brought throughout the entire day. However, Rabbi Yehuda says that the additional prayer may be recited until the seventh hour of the day, because the additional offering is sacrificed until the seventh hour.,The baraita continues and states that there are two times for the afternoon prayer. Greater, earlier minḥa minḥa gedola and lesser, later minḥa minḥa ketana. The Gemara clarifies the difference between them: Which is minḥa gedola? From six-and-a-half hours after sunrise and on, which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. Which is minḥa ketana? From nine-and-a-half hours and on, which is the standard time that the daily afternoon offering is sacrificed.,On that note, a dilemma was raised before them: Rabbi Yehuda, who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does he say the midpoint of the first minḥa, minḥa gedola? Or, does he say the midpoint of the last minḥa? Come and hear an explicit resolution to this dilemma: As it was taught in a baraita, Rabbi Yehuda says: They said the midpoint of the last minḥa, and that is eleven hours minus a quarter of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this baraita the halakhot of prayer are based on the Temple offerings. The Gemara suggests: Let us say that this is a conclusive refutation of the opinion of Rabbi Yosei, son of Rabbi Ḥanina, who held that the forefathers instituted the prayers. Rabbi Yosei, son of Rabbi Ḥanina, could have said to you: Actually, I will say to you that the Patriarchs instituted the prayers and the Sages based the times and characteristics of prayer on the Temple offerings, even though they do not stem from the same source. As, if you do not say so, that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? It is not one of the prayers instituted by the forefathers. Rather, even according to Rabbi Yosei, son of Rabbi Ḥanina, the prayers were instituted by the Patriarchs and the Sages based them on the laws of the offerings.,We learned in the mishna that Rabbi Yehuda says: The morning prayer may be recited until four hours of the day. A dilemma was raised before the yeshiva students: When Rabbi Yehuda says until, does he mean until and including the fourth hour, or, perhaps when he says “until” he means until and not including, in which case one may not pray during the fourth hour? Come and hear a resolution to this dilemma based on the mishna. Rabbi Yehuda says: The afternoon prayer may be recited only until the midpoint of the afternoon. Now, granted, if you say that until means until and not including, then there is a difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis. However, if you say that until means until and including, then the opinion of Rabbi Yehuda'32b Rabbi Elazar said: This story proves that prayer is greater than good deeds without prayer (Tosafot), as there was none greater in the performance of good deeds than Moses our teacher; nevertheless, his request was granted, albeit in a limited manner, in his request to enter Eretz Yisrael, only through prayer, when God permitted him to climb the mountain and look out over the land. As, initially it is stated: “Speak no more to Me,” juxtaposed to which is: “Go up to the summit of the mountain.”,After comparing and contrasting prayer and good deeds, the Gemara explores another comparison. Rabbi Elazar said: A fast is greater than charity. What is the reason that fasting is greater? Because a fast is a mitzva performed with one’s body as he afflicts himself, while charity is performed only with one’s money.,In another comparison, Rabbi Elazar said: Prayer is greater than sacrifices, as it is stated: “To what purpose is the multitude of your sacrifices to Me, says the Lord. I am full of the burnt-offerings of rams and the fat of fed beasts; I do not desire the blood of bulls and sheep and goats” (Isaiah 1:11). And several verses later it is written: “And when you spread forth your hands I will hide My eyes from you, and even if you increase your prayer, I will not hear; your hands are full of blood” (Isaiah 1:15). Not only Israel’s sacrifices, but even their prayers, which are on a higher spiritual level, will not be accepted.,Speaking of that verse in Isaiah, the Gemara cites that Rabbi Yoḥa said: Any priest who killed a person may not lift his hands in the Priestly Blessing as it is stated: “And when you spread forth your hands I will hide My eyes from you…your hands are full of blood.” Here we see that the Priestly Blessing, performed with hands spread forth, is not accepted when performed by priests whose “hands are full of blood.”,On the subject of prayer, Rabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were locked and prayer is not accepted as it once was, as it is said in lamentation of the Temple’s destruction: “Though I plead and call out, He shuts out my prayer” (Lamentations 3:8). Yet, despite the fact that the gates of prayer were locked with the destruction of the Temple, the gates of tears were not locked, and one who cries before God may rest assured that his prayers will be answered, as it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears” (Psalms 39:13). Since this prayer is a request that God should pay heed to the tears of one who is praying, he is certain that at least the gates of tears are not locked.,With regard to the locking of the gates of prayer, the Gemara relates that Rava did not decree a fast on a cloudy day because it is stated: “You have covered Yourself in a cloud, through which prayer cannot pass” (Lamentations 3:44). The verse indicates that clouds are a bad omen, indicating that God has averted His face (Rav Hai Gaon).,And Rabbi Elazar said: Since the day the Temple was destroyed an iron wall separates Israel from their Father in heaven, as it is stated to the prophet Ezekiel, instructing him to symbolize that separation: “And take for yourself an iron griddle, and set it as an iron wall between yourself and the city…it will be a sign for the house of Israel” (Ezekiel 4:3).,The Gemara cites other statements in praise of prayer: Rabbi Ḥanin said that Rabbi Ḥanina said: Anyone who prolongs his prayer is assured that his prayer does not return uswered; it will surely be accepted. From where do we derive this? From Moses our teacher, as it is stated that Moses said: “So I fell down before the Lord the forty days and forty nights that I fell down; and I prayed to the Lord” (Deuteronomy 9:26–27), and it is written thereafter: “And the Lord heard me that time as well, the Lord would not destroy you” (Deuteronomy 10:10).,The Gemara raises an objection: Is that so? Didn’t Rabbi Ḥiyya bar Abba say that Rabbi Yoḥa said: Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache, as it will not be answered. As it is stated: “Hope deferred makes the heart sick” (Proverbs 13:12). And what is the remedy for one afflicted with that illness? He should engage in Torah study, as it is stated: “But desire fulfilled is the tree of life” (Proverbs 13:12), and tree of life is nothing other than Torah, as it is stated: “It is a tree of life to those who hold fast to it, and those who support it are joyous” (Proverbs 3:18). This is not difficult. This, Rabbi Ḥiyya bar Abba’s statement that one will suffer heartache refers to one who prolongs his prayer and expects it to be answered; that, Rabbi Ḥanin’s statement that one who prolongs his prayer is praiseworthy refers to one who prolongs his prayer and does not expect it to be answered.,On a similar note, Rabbi Ḥama, son of Rabbi Ḥanina, said: A person who prayed and saw that he was not answered, should pray again, as it is stated: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord” (Psalms 27:14). One should turn to God with hope, and if necessary turn to God again with hope.,Connected to the emphasis on the need to bolster one’s effort in prayer, the Gemara notes that the Sages taught in a baraita: Four things require bolstering, constant effort to improve, and they are: Torah, good deeds, prayer, and occupation.,For each of these, a biblical proof is cited: From where is it derived that Torah and good deeds require bolstering? As it is stated in the instruction to Joshua: “Only be strong and be extremely courageous, observe and do all of the Torah that Moses My servant commanded you; do not deviate to the right or to the left, that you may succeed wherever you go” (Joshua 1:7). In this verse, observe refers to Torah study and do refers to good deeds (Maharsha); the apparently repetitive language is not extraneous. The Gemara derives: Be strong in Torah and be courageous in good deeds.,From where is it derived that prayer requires bolstering? As it is said: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord.”,From where is it derived that occupation requires bolstering? As it is stated: “Be strong and we will be strong for the sake of our nation and for the cities of our God” (II Samuel 10:12). All of one’s labor requires bolstering.,The Gemara cites a midrash on the following verse from Isaiah, relating to the sin of the Golden Calf and Moses’ supplication for forgiveness: “But Zion said: The Lord has forsaken me and the Lord has forgotten me. Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget” (Isaiah 49:14–15). The Gemara seeks to clarify: Forsaken is the same as forgotten. They are synonymous; why repeat the same idea twice? Reish Lakish said: The community of Israel said before the Holy One, Blessed be He: Master of the Universe, even when a man marries a second wife after his first wife, he certainly recalls the deeds of his first wife. Yet You have not only forsaken me, but You have forgotten me as well.,The Holy One, Blessed be He, said to Israel: My daughter, I created twelve constellations in the firmament, and for each and every constellation I have created thirty armies, and for each and every army I have created thirty legions ligyon, and for each and every legion I have created thirty infantry division leaders rahaton, and for each and every infantry division leader I have created thirty military camp leaders karton, and for each and every military camp leader I have created thirty leaders of forts gastera, and on each and every leader of a fort I have hung three hundred and sixty-five thousand stars corresponding to the days of the solar year. And all of them I have created only for your sake; and you said the Lord has forsaken me and the Lord has forgotten me?,The verse goes on to say: “Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget.” The meaning of this verse is that the Holy One, Blessed be He, said to the community of Israel: Have I forgotten the ram offerings and firstborn animals that you offered before Me in the desert? The community of Israel replied to Him: Master of the Universe, since there is no forgetfulness before the Throne of Your Glory, perhaps you will not forget my sin of the Golden Calf? God responded to Israel: “These elu too shall be forgotten.” “These” is a reference to the sin of the Golden Calf, regarding which Israel said: “These elu are your gods.”,The community of Israel said before Him: Master of the Universe, since there is forgetfulness before the Throne of Your Glory, perhaps You will also forget the events revolving around the revelation at Sinai? God said to Israel: I anokhi will not forget you the revelation at Sinai, which began with: “I anokhi am the Lord your God.”,The Gemara notes: That is what Rabbi Elazar said that Rav Oshaya said: What is the meaning of that which is written: “These too will be forgotten”? That is the sin of the Golden Calf. And what is the meaning of I will not forget you? Those are the events that transpired at Sinai.,We learned in the mishna that the early generations of pious men would wait one hour in order to achieve the solemn frame of mind appropriate for prayer.,The Gemara asks: From where are these matters derived? Rabbi Yehoshua ben Levi said: This is alluded to when the verse states: “Happy are those who dwell in Your House” (Psalms 84:5), immediately after which it is said: “They will yet praise You, Selah.”,And Rabbi Yehoshua ben Levi said: One who prays must also wait one hour after his prayer, as it is stated: “Surely the righteous will give thanks unto Your name, the upright will sit before You” (Psalms 140:14), meaning that after thanking God through prayer, one should stay and sit before Him.,That opinion was also taught in a baraita: One who prays must wait one hour before his prayer and one hour after his prayer. From where is it derived that one must wait one hour before his prayer? As it is stated: “Happy are those who dwell in Your House.” And from where is it derived that one must stay one hour after his prayer? As it is written: “Surely the righteous will give thanks unto Your name, the upright will sit before You.”,The Sages taught in a baraita with regard to waiting before and after prayer: The early generations of pious men would wait one hour, pray one hour, then wait one hour again. This raises the question: Since the early pious men would spend nine hours per day engaged either in prayer or the requisite waiting periods before and after prayer, three hours each for the morning, afternoon, and evening prayers, how is their Torah preserved? There was little time remaining to review their studies. And how was their work accomplished?,The Gemara answers: Rather, because they were pious they merited that their Torah is preserved and their work is blessed.,Additionally, we learned in the mishna: Even if the king greets him while he is praying, he should not respond to him as one may not interrupt his prayer.,In limiting application of this principle, Rav Yosef said: They only taught this mishna with regard to kings of Israel, as a Jewish king would understand that the individual did not fail to respond to his greeting due to disrespect for the king. However, with regard to kings of the nations of the world, he interrupts his prayer and responds to their greeting due to the potential danger.,The Gemara raised an objection to Rav Yosef’s statement: One who is praying and saw a violent person, feared by all, coming toward him, or a carriage coming toward him and he is in the way, he should not stop his prayer but rather abridge it and move out of the way.,The Gemara responds: This is not difficult. Rather, this that teaches to abridge one’s prayer rather than stopping, refers to a case where it is possible to abridge his prayer and complete it in time, in which case he should abridge it. And if it is not a situation where he can abridge his prayer, he interrupts his prayer.,The Sages taught: There was a related incident, involving a particular pious man who was praying while traveling along his path when an officer hegmon came and greeted him. The pious man did not pause from his prayer and did not respond with a greeting. The officer waited for him until he finished his prayer.rAfter he finished his prayer, the officer said to him: You good for nothing. You endangered yourself; I could have killed you.rIsn’t it written in your Torah: “Take utmost care and guard yourself diligently” (Deuteronomy 4:9)? rAnd it is also written: “Take therefore good heed unto yourselves” (Deuteronomy 4:15)? Why did you ignore the danger to your life? rWhen I greeted you, why did you not respond with a greeting? rWere I to sever your head with a sword, who would hold me accountable for your spilled blood?,The pious man said to him: Wait for me until I will appease you with my words. rHe said to him: Had you been standing before a flesh and blood king and your friend came and greeted you, would yourreturn his greeting? ' None |
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73. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac Nappaha (R.) • Isaac bar Jacob (R.)
Found in books: Allison (2018), 4 Baruch, 20, 21; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 163, 197
| 5b אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי\' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר\' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר\' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר\' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה\' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה\' אמר ר\' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה\' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה\' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר\' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו\' א"ל ר\' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר\' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי\' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי\' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא'' None | 5b is not from among them. The Sages said to Rava: Master, you are not subject to His hiding of the face, as your prayers are heard, and you are not subject to: “And they shall be devoured,” as the authorities take nothing from you. He said to them: Do you know how many gifts I send in private to the house of King Shapur? Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. Even so, the Sages looked upon Rava with suspicion. In the meantime, messengers from the house of King Shapur sent for him and imprisoned him to extort more money from him. Rava said: This is as it is taught in a baraita that Rabban Shimon ben Gamliel said: Wherever the Sages looked upon someone, it resulted in either death or poverty.,With regard to the verse: “And I will hide my face in that day” (Deuteronomy\xa031:18), Rava said that the Holy One, Blessed be He, said: Even though I hid my face from them and My Divine Presence is not revealed, nevertheless: “I speak with him in a dream” (Numbers 12:6). Rav Yosef said: His hand is outstretched, guarding over us, as it is stated: “And I have covered you in the shadow of my hand” (Isaiah 51:16).,The Gemara relates: Rabbi Yehoshua ben Ḥaya was standing in the house of the Caesar. A certain heretic, who was also present, gestured to him, indicating that his was the nation whose Master, God, turned His face away from it. Rabbi Yehoshua gestured to him that His hand is outstretched over us in protection. The Caesar said to Rabbi Yehoshua: What did he gesture to you, and how did you respond? He replied: He indicated that mine is the nation whose Master turned His face from it, and I gestured to him that His hand is outstretched over us.,The members of the Caesar’s household said to that heretic: What did you gesture to him? He said to them: I gestured that his is the nation whose Master has turned His face from it. They asked: And what did he gesture to you? He said to them: I don’t know; I did not understand. They said: How can a man who does not know what others gesture to him dare to gesture in the presence of the king? They took him out and killed him.,The Gemara relates: When Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, from the threat of the heretics, when there is no scholar like you who can refute them? He said to them that the verse states: “Is wisdom no more in Teiman? Has counsel perished from the prudent? Has their wisdom vanished?” (Jeremiah\xa049:7). He explained: Since counsel has perished from the prudent, from the Jewish people, the wisdom of the nations of the world has vanished as well, and there will be no superior scholars among them.,And if you wish, say instead that the same idea can be derived from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” (Genesis\xa033:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila, a children’s teacher. He heard a child who was reading a verse out loud: “For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech” (Amos 4:13). Rabbi Ila said: With regard to a servant whose master declares to him what is his proper speech, is there a remedy for him? The Gemara asks. What is the meaning of the phrase: “What is his speech”? Rav said: Even frivolous speech that is between a man and his wife before engaging in relations is declared to a person at the time of death, and he will have to account for it.,The Gemara asks: Is that so? Is it prohibited for a man to speak in this manner with his wife? Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard Rav chatting and laughing with his wife, and performing his needs, i.e., having relations with her. Rav Kahana said out loud: The mouth of Rav is like one who has never eaten a cooked dish, i.e., his behavior is lustful. Rav said to him: Kahana, leave, as this is not proper conduct. This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is not difficult. Here, where this type of speech is permitted, it is referring to a situation where he must appease his wife before relations, and therefore this speech is appropriate. However, this statement, that it is prohibited, is referring to a situation where he doesn’t need to appease her. In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: “But if you will not hear it, my soul shall weep in secret bemistarim for your pride” (Jeremiah 13:17). Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place where He cries, and its name is Mistarim. What is the meaning of “for your pride”? Rav Shmuel bar Yitzḥak said: God cries due to the pride of the Jewish people, which was taken from them and given to the gentile nations. Rav Shmuel bar Naḥmani said: He cries due to the pride of the kingdom of Heaven, which was removed from the world.,The Gemara asks: But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” (I\xa0Chronicles 16:27)? The Gemara responds: This is not difficult. This statement, that God cries, is referring to the innermost chambers, where He can cry in secret, whereas this statement, that He does not cry, is referring to the outer chambers.,The Gemara asks: And doesn’t God cry in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” (Isaiah 22:12)? The Gemara responds: The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” (Isaiah 33:7).,The verse continues: “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” (Jeremiah 13:17). Rabbi Elazar said: Why these three references to tears in the verse? One is for the First Temple; one is for the Second Temple; and one is for the Jewish people who were exiled from their place. And there are those who say: The last one is for the unavoidable dereliction of the study of Torah in the wake of the exile.,The Gemara asks: Granted, according to the one who said that the last tear is for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said that this tear is for the dereliction of the study of Torah, what is the meaning of: “Because the Lord’s flock is carried away captive”? The Gemara answers: Since the Jewish people were exiled from their place, there is no greater involuntary dereliction of the study of Torah than that which was caused by this.,The Sages taught that there are three types of people for whom the Holy One, Blessed be He, cries every day: For one who is able to engage in Torah study and does not engage in it; and for one who is unable to engage in Torah study and nevertheless he endeavors and engages in it; and for a leader who lords over the community.,The Gemara relates: Rabbi Yehuda HaNasi was holding the book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth the beauty of Israel” (Lamentations 2:1), in his distress the book fell from his hand. He said: From a high roof to a deep pit, i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: Rabbi Yehuda HaNasi and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we can go and greet? The people of the city said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi Yehuda HaNasi: You sit here; do not demean your dignified status as Nasi to visit someone beneath your stature. I will go and greet him.,Rabbi Yehuda HaNasi grabbed him and went with him anyway, and together they greeted the blind scholar. When they were leaving him, he said to them: You greeted one who is seen and does not see; may you be worthy to greet the One Who sees and is not seen. Rabbi Yehuda HaNasi said to Rabbi Ḥiyya: Now, if I had listened to you and not gone to greet him, you would have prevented me from receiving this blessing.,They said to the blind scholar: From whom did you hear that we are worthy of this blessing? He said to them: I heard it from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When Rabbi Ya’akov grew elderly, his teacher said to him: Do not despair, my Master, that my Master is unable to make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov said to him: Is it a minor matter, that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die” (Psalms\xa049:10–11)? In this regard an a fortiori reference applies: Just as one who sees Sages in their death will live, all the more so one who sees them in their lifetime. From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road to reach the study hall and as he would immediately travel back again to arrive home for the festival of Sukkot, he spent only one day in the school of Rav. And the Sages would disparagingly call him: A student of Torah for one day. He was offended and read the following verse about himself: “I am as one that is a laughingstock to his neighbor, a man who calls upon God, and He answers him” (Job 12:4). Rabbi Yoḥa said to him: Please do not punish the Sages, i.e., do not take offense and be harsh with them, as this will cause them to be punished by God.,Rabbi Yoḥa left Rav Idi and went to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” (Isaiah 58:2). But is it possible that only during the day they seek Him and at night they do not seek Him? What is the meaning of daily? Rather, this verse comes to say to you that with regard to anyone who engages in Torah study even one day a year, the verse ascribes him credit as though he engaged in Torah study the entire year.,And the same applies to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land, even forty days, for every day a year, shall you bear your iniquities” (Numbers\xa014:34). But did they sin for forty years? Didn’t they sin for only forty days? Rather, this comes to say to you that anyone who transgresses a sin even one day a year, the verse ascribes him liability as though he transgressed the entire year.,§ The mishna taught: Who is a minor who is exempt from the mitzva of appearance in the Temple? Any child who is unable to ride on his father’s shoulders and ascend from Jerusalem to the Temple Mount. Rabbi Zeira strongly objects to this:'' None |
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74. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Gastfreund, Isaac • Isaac
Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 209, 299; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 242; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 58
| 32a מפני שנתעסק במלון תחילה שנאמר ויהי בדרך במלון (שמות ד, כד),רבן שמעון בן גמליאל אומר לא למשה רבינו ביקש שטן להרוג אלא לאותו תינוק שנאמר כי חתן דמים אתה לי (שמות ד כה) צא וראה מי קרוי חתן הוי אומר זה התינוק,דרש רבי יהודה בר ביזנא בשעה שנתרשל משה רבינו מן המילה באו אף וחימה ובלעוהו ולא שיירו ממנו אלא רגליו מיד ותקח צפורה צור ותכרת את ערלת בנה (שמות ד, כה) מיד וירף ממנו (שמות ד, כו),באותה שעה ביקש משה רבינו להורגן שנאמר הרף מאף ועזוב חמה (תהלים לז, ח) ויש אומרים לחימה הֲרָגוֹ שנאמר חמה אין לי (ישעיהו כז, ד) והכתיב כי יגרתי מפני האף והחמה (דברים ט, יט) תרי חימה הוו ואיבעית אימא גונדא דחימה,תניא רבי אומר גדולה מילה שאין לך מי שנתעסק במצוות כאברהם אבינו ולא נקרא תמים אלא על שם מילה שנאמר התהלך לפני והיה תמים (בראשית יז, א) וכתיב ואתנה בריתי ביני ובינך (בראשית יז, ב),דבר אחר גדולה מילה ששקולה כנגד כל המצוות שבתורה שנאמר כי על פי הדברים האלה וגו\' (שמות לד, כז) דבר אחר גדולה מילה שאילמלא מילה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה וגו\' (ירמיהו לג, כה),ופליגא דרבי אליעזר דאמר רבי אליעזר גדולה תורה שאילמלא תורה לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי וגו\',אמר רב יהודה אמר רב בשעה שאמר לו הקב"ה לאברהם אבינו התהלך לפני והיה תמים (בראשית יז, א) אחזתו רעדה אמר שמא יש בי דבר מגונה כיוון שאמר לו ואתנה בריתי ביני ובינך (בראשית יז, ב) נתקררה דעתו,ויוצא אותו החוצה (בראשית טו, ה) אמר לפניו רבונו של עולם הסתכלתי במזל שלי ואין לי אלא בן אחד אמר לו צא מאיצטגנינות שלך אין מזל לישראל,אמר רבי יצחק כל המתמים עצמו הקב"ה מתמים עמו שנאמר עם חסיד תתחסד עם גבר תמים תתמם (תהלים יח, כו),אמר רבי הושעיא כל המתמים עצמו שעה עומדת לו שנאמר התהלך לפני והיה תמים (בראשית יז, א) וכתיב והיית לאב המון גוים (בראשית יז, ד),אמר רבי כל המנחש לו נחש שנאמר כי לא נחש ביעקב (במדבר כג, כג) והא בלמ"ד אל"ף כתיב אלא משום מידה כנגד מידה,תני אהבה בריה דרבי זירא כל אדם שאינו מנחש מכניסין אותו במחיצה שאפילו מלאכי השרת אין יכולין ליכנס בתוכה שנאמר כי לא נחש ביעקב ולא קסם בישראל וגו\' (במדבר כג, כג),אמר רבי אבהו אמר רבי אלעזר מפני מה נענש אברהם אבינו ונשתעבדו בניו למצרים מאתיים ועשר שנים מפני שעשה אנגרייא בתלמידי חכמים שנאמר וירק את חניכיו ילידי ביתו (בראשית יד, יד),ושמואל אמר מפני שהפריז על מדותיו של הקב"ה שנאמר במה אדע כי אירשנה (בראשית טו, ח) ורבי יוחנן אמר שהפריש בני אדם מלהכנס תחת כנפי השכינה שנאמר תן לי הנפש והרכוש קח לך (בראשית יד, כא),וירק את חניכיו ילידי ביתו (בראשית יד, יד) רב אמר שהוריקן בתורה ושמואל אמר שהוריקן בזהב,שמנה עשר ושלש מאות (בראשית יד, יד) אמר רבי אמי בר אבא אליעזר כנגד כולם איכא דאמרי אליעזר הוא דחושבניה הכי הוי,ואמר רבי אמי בר אבא בן שלוש שנים הכיר אברהם את בוראו שנאמר עקב אשר שמע אברהם בקולי (בראשית כו, ה) חושבניה מאה ושבעין ותרין,ואמר רמי בר אבא' ' None | 32a Because he was occupied with lodging first and did not immediately perform the mitzva of circumcision, as it is stated: “And it came to pass on the way at the lodging-place” (Exodus 4:24).,Rabban Shimon ben Gamliel says: It was not Moses our teacher that Satan wanted to kill, but rather, that infant who was not circumcised, as it is stated: “Surely a bridegroom of blood are you to me” (Exodus 4:25). Go out and see: Who does it make sense would be the one that is called the bridegroom in this instance? You must say this is the infant, since he is the one who entered the covet of Abraham by means of the circumcision.,Rabbi Yehuda bar Bizna taught: At the time that Moses our teacher was negligent about the circumcision, the destructive angels named Af, meaning anger, and Ḥeima, meaning wrath, came and swallowed him, and only his legs were left outside. Immediately, “Zipporah took a flint, and cut off the foreskin of her son” (Exodus 4:25), and immediately “He let him alone” (Exodus 4:26).,At that moment, Moses our teacher wanted to kill them, as it is stated: “Cease from anger af and forsake wrath ḥeima” (Psalms 37:8), which indicates that he wanted to harm them. And there are those who say: He killed the angel named Ḥeima, as it is stated: “Wrath is not in me” (Isaiah 27:4). The Gemara asks: How is it possible to say that he killed Ḥeima? Isn’t it written that Moses himself said much later: “For I was in dread of the anger and wrath” (Deuteronomy 9:19)? The Gemara answers: There are two types of wrath. And if you wish, say that the army of Ḥeima remained but not the angel itself.,It is taught in a baraita: Rabbi Yehuda HaNasi says: Great is the mitzva of circumcision, for there is no one who was engaged in mitzvot like Abraham our Patriarch, and yet he was called wholehearted only due to the mitzva of circumcision, as it is stated: “Walk before Me and you should be wholehearted” (Genesis 17:1), and it is written in the next verse: “And I will make My covet between Me and you” (Genesis 17:2), and Abraham was then commanded with regard to circumcision. This indicates that he was not called wholehearted until he performed circumcision.,Alternatively, so great is the mitzva of circumcision that it is equal to all the mitzvot of the Torah, as it is stated at the giving of the Torah: “For according to these words I have made a covet with you and with Israel” (Exodus 34:27), and “covet” refers to circumcision. Alternatively, so great is the mitzva of circumcision that if not for circumcision heaven and earth would not have been established, as it is stated: “If My covet be not with day and night, I would not have appointed the ordices of heaven and earth” (Jeremiah 33:25), and the covet that exists day and night is the covet of circumcision, as it is always found on the person’s body.,The Gemara comments: And this statement disagrees with the words of Rabbi Eliezer, for Rabbi Eliezer said: Great is the Torah, for if not for Torah, heaven and earth would not have been established, as it is stated: “If My covet be not with day and night, I would not have appointed the ordices of heaven and earth” (Jeremiah 33:25). According to Rabbi Eliezer, the covet that exists day and night is the Torah, as it says: “You should contemplate it day and night” (Joshua 1:8).,Rav Yehuda said that Rav said: At the time that the Holy One, Blessed be He, said to Abraham our Patriarch: “Walk before Me and you should be wholehearted” (Genesis 17:1), a sensation of trembling seized him and he said: Perhaps there is something disgraceful about me due to a transgression that I committed, and therefore I cannot be called complete. When God said to him: “And I will make My covet between Me and you” (Genesis 17:2), his mind was set at ease, since he understood that the removal of the foreskin that he was now commanded to do was the reason he had not yet achieved completion.,The Gemara expounds the verse “and He brought him outside” (Genesis 15:5): Abraham said before Him: Master of the Universe, I looked at my constellation and according to it I will have only one son, and a son has already been born to me, i.e., Ishmael. He said to him: Emerge from your astrology because there is no constellation for the Jewish people, as they are not subject to the influence of astrology.,Rabbi Yitzḥak said: Anyone who conducts himself with wholeheartedness, the Holy One, Blessed be He, treats him with wholeheartedness, as it is stated: “With the devout You act devoutly, and with the one who is strong in his wholeheartedness You act wholeheartedly” (II\xa0Samuel 22:26).,Rabbi Hoshaya said: Anyone who acts wholeheartedly, time will stand for him, i.e., he will be successful, as it is stated: “Walk before Me and you should be wholehearted” (Genesis 17:1), and it is written: “And you shall be the father of a multitude of nations” (Genesis 17:4).,Rabbi Yehuda HaNasi said: Anyone who divines, i.e., he guesses and looks for signs about the future, the sign will injure him, as it is stated: “For there is to him lo divination with Jacob” (Numbers 23:23). The Gemara asks: But it is written lo with the letters lamed alef, meaning “no divination,” as opposed to with the letters lamed vav, meaning “there is to him divination.” The straightforward meaning of the verse is that there is no divination with regard to Jacob. Rather, the reason that he will be injured is not based on the verse but rather due to the concept of measure for measure: Since he attempts to tell his fortune, it injures him.,Ahava, son of Rabbi Zeira, teaches: Any person who does not divine his future is brought inside a partition close to God to a place that even the ministering angels cannot enter inside, as it is stated: “For there is no divination with Jacob, neither is there any enchantment with Israel, now it is said to Jacob and Israel what has God wrought” (Numbers 23:23). In other words, matters are revealed to Israel that even the angels do not know, since Israel is closer to God than the angels.,Rabbi Abbahu said that Rabbi Elazar said: For what reason was Abraham our Patriarch punished and his children enslaved to Egypt for 210 years? Because he made a draft angarya of Torah scholars, as it is stated: “He led forth his trained men, born in his house” (Genesis 14:14). These trained men that he took to war were actually his disciples, who were Torah scholars.,And Shmuel said: Because he greatly examined hifriz the characteristics of the Holy One, Blessed be He, as it is stated: “Whereby shall I know that I shall inherit it?” (Genesis 15:8). And Rabbi Yoḥa said: He was punished because he distanced people from entering under the wings of the Divine Presence, as it is stated that the king of Sodom said to him: “Give me the people and take the goods to yourself” (Genesis 14:21), but Abraham refused to take any goods either. If he had not listened to the king of Sodom and had allowed the people to remain with him, he would have brought the prisoners under the wings of the Divine Presence.,The Gemara returns to discuss one of the verses cited previously: “He led forth vayyarek his trained men, born in his house” (Genesis 14:14). Rav said: He showered them horikan with Torah like someone who pours from one vessel into another, and Shmuel said: He showered them horikan with gold and gave them an abundance of money so that they would go to war with him.,The Torah states that he took “eighteen and three hundred” (Genesis 14:14) men to war. Rabbi Ami bar Abba said: Eliezer was equivalent to all of them. There are those who say: Only Eliezer is referred to here, as the numerical value of the letters of his name is this amount, i.e., 318.,And Rabbi Ami bar Abba said: Abraham recognized his Creator at the age of three years, as it is stated: “Because ekev Abraham hearkened to My voice” (Genesis 26:5). The numerical value of the letters of the word ekev is 172, indicating that he observed the halakha for this many years. If Abraham lived until 175 then his first recognition of the Creator must have been at the age of three.,And Rami bar Abba said in a similar manner:' ' None |
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75. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Isaac • Isaac, as beloved • Isaac, beauty of • Isaac, nature and • nature, Isaac and • sacrifice of Isaac • sacrifice of Isaac, God commanding • sacrifice of Isaac, literal interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 305; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 242; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 96
| 89b חבריה דמיכה דכתיב (מלכים א כ, לה) ואיש אחד מבני הנביאים אמר אל רעהו בדבר ה\' הכני נא וימאן האיש להכותו וכתיב (מלכים א כ, לו) ויאמר לו יען אשר לא שמעת וגו\',ונביא שעבר על דברי עצמו כגון עדו הנביא דכתיב (מלכים א יג, ט) כי כן צוה אותי וכתיב (מלכים א כ, ג) ויאמר לו גם אני נביא כמוך וכתיב (מלכים א יג, יט) וישב אתו וכתיב (מלכים א יג, כד) וילך וימצאהו אריה,תני תנא קמיה דרב חסדא הכובש את נבואתו לוקה אמר ליה מאן דאכיל תמרי בארבלא לקי מאן מתרי ביה אמר אביי חבריה נביאי,מנא ידעי אמר אביי דכתיב (עמוס ג, ז) כי לא יעשה ה\' אלהים דבר כי אם גלה סודו ודילמא הדרי ביה אם איתא דהדרי ביה אודועי הוו מודעי לכלהו נביאי,והא יונה דהדרי ביה ולא אודעוהו יונה מעיקרא נינוה נהפכת אמרי ליה איהו לא ידע אי לטובה אי לרעה,המוותר על דברי נביא מנא ידע דאיענש דיהב ליה אות והא מיכה דלא יהיב ליה אות ואיענש היכא דמוחזק שאני,דאי לא תימא הכי אברהם בהר המוריה היכי שמע ליה יצחק אליהו בהר הכרמל היכי סמכי עליה ועבדי שחוטי חוץ אלא היכא דמוחזק שאני,(בראשית כב, א) ויהי אחר הדברים האלה והאלהים נסה את אברהם (אחר מאי),א"ר יוחנן משום רבי יוסי בן זימרא אחר דבריו של שטן דכתיב (בראשית כא, ח) ויגדל הילד ויגמל וגו\' אמר שטן לפני הקב"ה רבונו של עולם זקן זה חננתו למאה שנה פרי בטן מכל סעודה שעשה לא היה לו תור אחד או גוזל אחד להקריב לפניך אמר לו כלום עשה אלא בשביל בנו אם אני אומר לו זבח את בנך לפני מיד זובחו מיד והאלהים נסה את אברהם,ויאמר קח נא את בנך אמר רבי שמעון בר אבא אין נא אלא לשון בקשה משל למלך בשר ודם שעמדו עליו מלחמות הרבה והיה לו גבור אחד ונצחן לימים עמדה עליו מלחמה חזקה אמר לו בבקשה ממך עמוד לי במלחמה זו שלא יאמרו ראשונות אין בהם ממש אף הקב"ה אמר לאברהם ניסיתיך בכמה נסיונות ועמדת בכלן עכשיו עמוד לי בנסיון זה שלא יאמרו אין ממש בראשונים,את בנך ב\' בנים יש לי את יחידך זה יחיד לאמו וזה יחיד לאמו אשר אהבת תרוייהו רחימנא להו את יצחק וכל כך למה כדי שלא תטרף דעתו עליו,קדמו שטן לדרך אמר לו (איוב ד, ב) הנסה דבר אליך תלאה הנה יסרת רבים וידים רפות תחזק כושל יקימון מליך כי עתה תבא אליך ותלא אמר לו (תהלים כו, יא) אני בתומי אלך,אמר לו הלא יראתך כסלתך אמר לו זכר נא מי הוא נקי אבד כיון דחזא דלא קא שמיע ליה אמר ליה ואלי דבר יגונב כך שמעתי מאחורי הפרגוד השה לעולה ואין יצחק לעולה אמר לו כך עונשו של בדאי שאפילו אמר אמת אין שומעין לו,ר\' לוי אמר אחר דבריו של ישמעאל ליצחק אמר לו ישמעאל ליצחק אני גדול ממך במצות שאתה מלת בן שמנת ימים ואני בן שלש עשרה שנה אמר לו ובאבר אחד אתה מגרה בי אם אומר לי הקב"ה זבח עצמך לפני אני זובח מיד והאלהים נסה את אברהם,תנו רבנן נביא שהדיח בסקילה רבי שמעון אומר בחנק מדיחי עיר הנדחת בסקילה רבי שמעון אומר בחנק,נביא שהדיח בסקילה מ"ט דרבנן אתיא הדחה הדחה ממסית מה להלן בסקילה אף כאן בסקילה,ור"ש מיתה כתיבא ביה וכל מיתה האמורה בתורה סתם אינה אלא חנק,מדיחי עיר הנדחת בסקילה מ"ט דרבנן גמרי הדחה הדחה או ממסית או מנביא שהדיח,ור"ש גמר הדחה הדחה מנביא,וליגמר ממסית דנין מסית רבים ממסית רבים ואין דנין מסית רבים ממסית יחיד אדרבה דנין הדיוט מהדיוט ואין דנין הדיוט מנביא,ור"ש כיון שהדיח אין לך הדיוט גדול מזה,אמר רב חסדא'' None | 89b the colleague of the prophet Micah, son of Imla (see II\xa0Chronicles 18:7–8), as it is written: “And a certain man of the sons of the prophets said unto his colleague by the word of the Lord: Strike me, please. And the man refused to strike him” (I\xa0Kings 20:35). And it is written: “Then he said he to him: Because you have not listened to the voice of the Lord, behold, as soon as you leave me, a lion shall slay you. And as soon as he left from him, a lion found him; and slew him” (I\xa0Kings 20:36).,The mishna lists among those liable to receive death at the hand of Heaven: And a prophet who violated his own statement. The Gemara comments: For example, Iddo the prophet, who, according to tradition, prophesied the punishment of Jeroboam in Bethel, as it is written: “I will neither eat bread nor drink water in this place, for it so was commanded me by the word of the Lord” (I\xa0Kings 13:8–9). And it is written: “And he said to him: I too am a prophet like you; and an angel spoke unto me by the word of the Lord, saying: Bring him back with you into your house, that he may eat bread and drink water” (I\xa0Kings 13:18). And it is written: “And he went back with him, and ate bread in his house, and drank water” (I\xa0Kings 13:19). And it is written that he died at the hand of Heaven: “And he went, and a lion met him by the way, and killed him” (I\xa0Kings 13:24).,§ A tanna taught a baraita before Rav Ḥisda: One who suppresses his prophecy is flogged. Rav Ḥisda said a parable to him: Is one who eats dates in a sieve flogged? How can he be flogged? Who forewarns him if he eats dates infested with worms that no one sees? Likewise, as no one knows whether the prophet received a prophecy, how can he be forewarned? Abaye said: His fellow prophets forewarn him.,The Gemara asks: From where do they know that he received a prophecy? Abaye says: They know, as it is written: “For the Lord God will do nothing, unless He reveals His counsel to His servants the prophets” (Amos 3:7). The Gemara challenges: And perhaps the heavenly court reconsidered with regard to the prophecy, and the prophet is no longer commanded to disseminate the prophecy. The Gemara answers: If it is so that they reconsidered with regard to the prophecy, the heavenly court would have informed all the prophets.,The Gemara challenges: But in the case of Jonah, they reconsidered it and did not inform them that the people of Nineveh had repented for their sins and were therefore spared the foretold destruction. The Gemara explains: In the case of Jonah, from the outset, the heavenly court told him to say: “Nineveh will be overturned” (Jonah 3:4). Still, he did not know if the sentence would be for the good, as their corruption would be overturned through repentance, or if it would be for the bad, as the city would be overturned through destruction. Therefore, the prophecy was never revoked, but simply fulfilled in accordance with one of its possible interpretations.,The Gemara asks: In the case of one who forgoes the statement of a prophet, from where does he know that the one prophesying is actually a prophet and that he will be punished for failing to comply with the prophecy? The Gemara answers: It is referring to a case where the prophet provides him with a sign indicating that he is a prophet. The Gemara asks: But in the case of Micah, who did not provide him with a sign, and yet he was punished, how could he have known that Micah was a prophet? A case where he has already assumed the presumptive status of a prophet is different, and no sign is necessary.,The Gemara continues: Since if you do not say so, and claim that even the prophecy of one established as a prophet requires a sign, then in the case of Abraham at Mount Moriah, how did Isaac listen to him and submit to being slaughtered as an offering? Likewise, in the case of Elijah at Mount Carmel, how did the people rely upon him and enable him to engage in the sacrifice of animals slaughtered outside the Temple, which is prohibited? Rather, perforce, a case where he has already assumed the presumptive status of a prophet is different.,§ Apropos the binding of Isaac, the Gemara elaborates: It is written: “And it came to pass after these matters hadevarim that God tried Abraham” (Genesis 22:1). The Gemara asks: After what matters? How does the binding of Isaac relate to the preceding events?,Rabbi Yoḥa said in the name of Rabbi Yosei ben Zimra: This means after the statement devarav of Satan, as it is written: “And the child grew, and was weaned, and Abraham prepared a great feast on the day that Isaac was weaned” (Genesis 21:8). Satan said before the Holy One, Blessed be He: Master of the Universe, this old man, you favored him with a product of the womb, i.e., a child, at one hundred years of age. From the entire feast that he prepared, did he not have even one dove or one pigeon to sacrifice before You as a thanks-offering? God said to Satan: Did Abraham prepare the feast for any reason but for his son? If I say to him: Sacrifice your son before Me, he would immediately slaughter him. Immediately, after these matters, the verse states: “And God tried Abraham.”,The Torah continues: “And He said: Take, please na, your son” (Genesis 22:2). Rabbi Shimon bar Abba says: The word na is nothing other than an expression of entreaty. Why did God request rather than command that Abraham take his son? The Gemara cites a parable of a flesh-and-blood king who confronted many wars. And he had one warrior fighting for him, and he overcame his enemies. Over time, there was a fierce war confronting him. The king said to his warrior: I entreat you, stand firm for me in this war, so that others will not say: There is no substance in the first victories, and you are not a true warrior. Likewise, the Holy One, Blessed be He, also said to Abraham: I have tried you with several ordeals, and you have withstood them all. Now, stand firm in this ordeal for Me, so that others will not say: There is no substance in the first ordeals.,God said to Abraham: “Please take your son, your only, whom you love, Isaac” (Genesis 22:2). When God said: “Your son,” Abraham said: I have two sons. When God said: “Your only,” Abraham said: This son is an only son to his mother, and that son is an only son to his mother. When God said: “Whom you love,” Abraham said: I love both of them. Then God said: “Isaac.” And why did God prolong His command to that extent? Why did He not say Isaac’s name from the outset? God did so, so that Abraham’s mind would not be confused by the trauma.,Satan preceded Abraham to the path that he took to bind his son and said to him: “If one ventures a word to you, will you be weary…you have instructed many, and you have strengthened the weak hands. Your words have upheld him that was falling…but now it comes upon you, and you are weary” (Job 4:2–5). Do you now regret what you are doing? Abraham said to him in response: “And I will walk with my integrity” (Psalms 26:11).,Satan said to Abraham: “Is not your fear of God your foolishness?” (Job 4:6). In other words, your fear will culminate in the slaughter of your son. Abraham said to him: “Remember, please, whoever perished, being innocent” (Job 4:7). God is righteous and His pronouncements are just. Once Satan saw that Abraham was not heeding him, he said to him: “Now a word was secretly brought to me, and my ear received a whisper thereof” (Job 4:12). This is what I heard from behind the heavenly curtain pargod, which demarcates between God and the ministering angels: The sheep is to be sacrificed as a burnt-offering, and Isaac is not to be sacrificed as a burnt-offering. Abraham said to him: Perhaps that is so. However, this is the punishment of the liar, that even if he speaks the truth, others do not listen to him. Therefore, I do not believe you and will fulfill that which I was commanded to perform.,The Gemara cites an alternative explanation of the verse: “And it came to pass after these matters that God tried Abraham” (Genesis 22:1). Rabbi Levi says: This means after the statement of Ishmael to Isaac, during an exchange between them described in the verse: “And Sarah saw the son of Hagar…mocking” (Genesis 21:9). Ishmael said to Isaac: I am greater than you in the fulfillment of mitzvot, as you were circumcised at the age of eight days, without your knowledge and without your consent, and I was circumcised at the age of thirteen years, with both my knowledge and my consent. Isaac said to Ishmael: And do you provoke me with one organ? If the Holy One, Blessed be He, were to say to me: Sacrifice yourself before Me, I would sacrifice myself. Immediately, God tried Abraham, to confirm that Isaac was sincere in his offer to give his life.,§ The Sages taught: A prophet who incites others to worship idols is executed by stoning. Rabbi Shimon says: He is executed by strangulation. Those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, are executed by stoning. Rabbi Shimon says: They are executed by strangulation.,The Gemara elaborates: A prophet who incites others to worship idols is executed by stoning. What is the reason for the opinion of the Rabbis? They derive a verbal analogy to clarify the meaning of the word incitement written with regard to a prophet who incites others to worship idols from the word incitement written with regard to a layman who instigates others to worship idols. Just as there, the layman who incites others to worship idols is executed by stoning, so too here, the prophet who incites others to worship idols is executed by stoning.,And Rabbi Shimon says: With regard to a prophet, the term death is written concerning him. And every death stated in the Torah without specification is referring to nothing other than strangulation.,The Gemara continues: Those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, are executed by stoning. What is the reason for the opinion of the Rabbis? They derive a verbal analogy to clarify the meaning of the word incitement written with regard to those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, from the word incitement written either with regard to a layman who instigates others to worship idols or from the word incitement written with regard to a prophet who incites others to worship idols. Just as there, the layman who incites others to worship idols is executed by stoning, so too here, the prophet who incites others to worship idols is executed by stoning.,And Rabbi Shimon derives a verbal analogy to clarify the meaning of the word incitement written with regard to those who incite residents of a city to worship idols, leading the city to be declared an idolatrous city, from the word incitement written with regard to a prophet who incites others to worship idols, who, in his opinion, is executed by strangulation.,The Gemara challenges: Let him derive the punishment from the punishment of one who is not a prophet who instigates others to worship idols, as those cases are similar. The Gemara answers: Rabbi Shimon derives the punishment for one who instigates the multitudes from the punishment of one who instigates the multitudes, and does not derive the punishment for one who instigates the multitudes from the punishment of one who instigates an individual. The Gemara asks: On the contrary, one derives the punishment for an ordinary person, i.e., one who is not a prophet, who instigates others from the punishment of an ordinary person who incites an idolatrous city, and one does not derive the punishment for an ordinary person who instigates others from the punishment of a prophet who instigates others.,And Rabbi Shimon holds that in this case there is no distinction between prophet and layman; once the prophet has incited others to idol worship, you have no greater example of an ordinary person than that.,Rav Ḥisda says:'' None |
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76. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Isaac • binding of Isaac, treated as a martyrdom in rabbinic literature
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 400; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 92
| 16a למתבייש מאחרים והיכא מנח להו אמר רבי יצחק במקום תפילין שנאמר (ישעיהו סא, ג) לשום לאבילי ציון לתת להם פאר תחת אפר:,רחוב תיבה ושקים אפר אפר קבורה ומוריה סימן: למה יוצאין לרחוב ר\' חייא בר אבא אמר לומר זעקנו בצנעא ולא נענינו נבזה עצמנו בפרהסיא,ריש לקיש אמר גלינו גלותינו מכפרת עלינו מאי בינייהו איכא בינייהו דגלי מבי כנישתא לבי כנישתא,ולמה מוציאין את התיבה לרחובה של עיר אמר ר\' יהושע בן לוי לומר כלי צנוע היה לנו ונתבזה בעוונינו,ולמה מתכסין בשקים אמר ר\' חייא בר אבא לומר הרי אנו חשובין כבהמה ולמה נותנין אפר מקלה על גבי תיבה אמר רבי יהודה בן פזי כלומר (תהלים צא, טו) עמו אנכי בצרה ריש לקיש אמר (ישעיהו סג, ט) בכל צרתם לו צר אמר ר\' זירא מריש כי הוה חזינא להו לרבנן דיהבי אפר מקלה על גבי תיבה מזדעזע לי כוליה גופאי,ולמה נותנין אפר בראש כל אחד ואחד פליגי בה ר\' לוי בר חמא ור\' חנינא חד אמר הרי אנו חשובין לפניך כאפר וחד אמר כדי שיזכור לנו אפרו של יצחק מאי בינייהו איכא בינייהו עפר סתם,למה יוצאין לבית הקברות פליגי בה ר\' לוי בר חמא ור\' חנינא חד אמר הרי אנו חשובין לפניך כמתים וחד אמר כדי שיבקשו עלינו מתים רחמים מאי בינייהו איכא בינייהו קברי עכו"ם,מאי (דברי הימים ב ג, א) הר המוריה פליגי בה ר\' לוי בר חמא ור\' חנינא חד אמר הר שיצא ממנו הוראה לישראל וחד אמר הר שיצא ממנו מורא לעובדי כוכבים:,הזקן שבהן אומר לפניהן דברי כבושין: ת"ר אם יש זקן אומר זקן ואם לאו אומר חכם ואם לאו אומר אדם של צורה אטו זקן דקאמרי אף על גב דלאו חכם הוא אמר אביי הכי קאמר אם יש זקן והוא חכם אומר זקן והוא חכם ואם לאו אומר חכם ואם לאו אומר אדם של צורה,אחינו לא שק ותענית גורמים אלא תשובה ומעשים טובים גורמים שכן מצינו באנשי נינוה שלא נאמר בהם וירא האלהים את שקם ואת תעניתם אלא (יונה ג, י) וירא האלהים את מעשיהם כי שבו מדרכם הרעה,(יונה ג, ח) ויתכסו שקים האדם והבהמה מאי הוו עבדי אסרא הבהמות לחוד ואת הוולדות לחוד אמרו לפניו רבונו של עולם אם אין אתה מרחם עלינו אין אנו מרחמים על אלו,(יונה ג, ח) ויקראו אל אלהים בחזקה מאי אמור אמרו לפניו רבונו של עולם עלוב ושאינו עלוב צדיק ורשע מי נדחה מפני מי,(יונה ג, ח) וישובו איש מדרכו הרעה ומן החמס אשר בכפיהם מאי ומן החמס אשר בכפיהם אמר שמואל אפילו גזל מריש ובנאו בבירה מקעקע כל הבירה כולה ומחזיר מריש לבעליו,אמר רב אדא בר אהבה אדם שיש בידו עבירה ומתודה ואינו חוזר בה למה הוא דומה לאדם שתופס שרץ בידו שאפי\' טובל בכל מימות שבעולם לא עלתה לו טבילה זרקו מידו כיון שטבל בארבעים סאה מיד עלתה לו טבילה,שנאמר (משלי כח, יג) ומודה ועוזב ירוחם ואומר (איכה ג, מא) נשא לבבינו אל כפים אל אל בשמים:,עמדו בתפלה מורידין לפני התיבה זקן כו\': תנו רבנן עמדו בתפלה אע"פ שיש שם זקן וחכם אין מורידין לפני התיבה אלא אדם הרגיל (איזהו רגיל) ר\' יהודה אומר מטופל ואין לו ויש לו יגיעה בשדה וביתו ריקם,ופרקו נאה ושפל ברך ומרוצה לעם ויש לו נעימה וקולו ערב ובקי לקרות בתורה ובנביאים ובכתובים ולשנות במדרש בהלכות ובאגדות ובקי בכל הברכות כולן ויהבו ביה רבנן עינייהו בר\' יצחק בר אמי'' None | 16a one who is humiliated by others. Accordingly, ashes are placed on the heads of the leaders of the community by others, to increase the appearance of their suffering. The Gemara asks: And where exactly are the ashes placed upon their heads? Rabbi Yitzḥak said: On the place of the phylacteries of the head, as it is stated: “To appoint to those who mourn in Zion, to give to them an ornament pe’er instead of ashes” (Isaiah 61:3). This verse likens the placement of ashes on one’s head to an ornament, and the term pe’er is traditionally interpreted as a reference to phylacteries.,§ The Gemara provides a mnemonic device for the forthcoming statements. Square; ark; and sackcloth; ashes; ashes; cemetery; and Moriah. The Gemara asks: Why do they go out to the square? Rabbi Ḥiyya bar Abba said: This is a symbolic action, as though to say: We cried out in private inside the synagogue and we were not answered. We will therefore disgrace ourselves in public, so that our prayers will be heard.,Reish Lakish said that the move into the square symbolizes exile, as though they are saying: We have been exiled; may our exile atone for us. The Gemara asks: What is the practical difference between these two explanations? The Gemara answers that the practical difference between them is in a case where they are exiled, i.e., they move, from one synagogue to another synagogue. According to the opinion of Reish Lakish, they have exiled themselves, and therefore this ceremony is adequate. Conversely, Rabbi Ḥiyya bar Abba maintains that as the ritual is performed in private, it is insufficient.,The Gemara asks another question concerning the meaning of the ritual. And why do they remove the ark to the city square? Rabbi Yehoshua ben Levi said: This is done as though to say: We had a modest vessel, which was always kept concealed, but it has been publicly exposed due to our transgressions.,The Gemara further asks: And why do they cover themselves in sackcloth? Rabbi Ḥiyya bar Abba said: This is as though to say: We are considered before You like animals, which are likewise covered with hide. And why do they place burnt ashes on top of the ark? Rabbi Yehuda ben Pazi said: This is as though to say in God’s name: “I will be with him in trouble” (Psalms 91:15). Reish Lakish said that the same idea can be derived from a different verse: “In all their affliction, He was afflicted” (Isaiah 63:9). By placing burnt ash on the ark, which is the symbol of the Divine Presence, it is as though God Himself joins the Jews in their pain. Rabbi Zeira said: At first, when I saw the Sages place burnt ashes upon the ark, my entire body trembled from the intensity of the event.,And why do they place ashes upon the head of each and every individual? Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this matter. One said that this is as though to say: We are considered like ashes before You. And one said that these ashes are placed in order to remind God of the ashes of our forefather Isaac, on our behalf. The Gemara asks: What is the practical difference between these two explanations? The Gemara answers that the practical difference between them is in a case where one placed ordinary earth upon the heads of the individuals instead of ashes. Although earth does symbolize self-nullification and may be used according to the first explanation, it has no connection to the sacrifice of Isaac, and therefore it does not satisfy the second explanation.,The Gemara further asks: And why do they go out to the cemetery on a fast day? Again, Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this matter. One said this is as though to say: We are like the dead before You. And one said that one goes out to the cemetery in order that the deceased will request mercy on our behalf. The Gemara asks: What is the practical difference between them? The Gemara answers that the practical difference between them concerns graves of gentiles. If the purpose of going to graves is to say that they stand before God like the dead, graves of gentiles would suffice. However, if they go to the cemetery for the deceased to ask for mercy on their behalf, they should visit specifically Jewish graves.,§ Apropos disputes between Rabbi Levi bar Ḥama and Rabbi Ḥanina, the Gemara mentions another dispute between them. What is the meaning of the name Mount Har Moriah, the Temple Mount? Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this matter. One said that the name alludes to the Great Sanhedrin that convened there, as it is the mountain from which instruction hora’a went out to the Jewish people. And one said that it is the mountain from which fear mora went out to the nations of the world, as this place signifies God’s choice of the Jewish people.,§ The mishna taught: The eldest of the community says to them statements of reproof. The Sages taught in a baraita: If there is an elder, then the elder says the admonition, and if not, a Sage says the admonition. And if not, a person of imposing appearance says it. The Gemara asks: Is that to say that the elder of whom we spoke is preferred to a scholar simply by virtue of his age, even though he is not a scholar? Abaye said that this is what the mishna is saying: If there is an elder, and he is also a scholar, this elder scholar says the admonition. And if not, even a young scholar says the reproof. And if there is no scholar of any kind available, a person of imposing appearance says it.,What does he say? Our brothers, it is not sackcloth and fasting that cause atonement for our sins. Rather, repentance and good deeds will cause our atonement. This is as we find with regard to the people of Nineveh, that it is not stated about them: And God saw their sackcloth and their fasting. Rather, the verse states: “And God saw their deeds, that they had turned from their evil way” (Jonah 3:10).,§ Apropos the repentance of the inhabitants of Nineveh, the Gemara discusses their behavior further. The verse states: “But let them be covered with sackcloth, both man and beast” (Jonah 3:8). What did they do? They confined the female animals alone, and their young alone, in a different place. They then said before God: Master of the Universe, if You do not have mercy on us, we will not have mercy on these animals. Even if we are not worthy of Your mercy, these animals have not sinned.,It is further stated with regard to the people of Nineveh: “And let them cry mightily to God” (Jonah 3:8). The Gemara asks: What did they say that could be described as calling out “mightily”? The Gemara explains that they said before God: Master of the Universe, if there is a dispute between a submissive one and an intractable one, or between a righteous one and a wicked one, who must yield before whom? Certainly the righteous forgives the wicked. Likewise, You must have mercy on us.,The verse states: “And let them turn, every one from his evil way, and from the violence that is in their hands” (Jonah 3:8). What is the meaning of the phrase “and from the violence that is in their hands”? Shmuel said that the king of Nineveh proclaimed: Even if one stole a beam and built it into his building, he must tear down the entire building and return the beam to its owner. Although the Sages decreed that one need only pay ficial compensation in a case of this kind, these people wanted to repent completely by removing any remt of stolen property from their possession.,§ Similarly, Rav Adda bar Ahava said: A person who has a transgression in his hand, and he confesses but does not repent for his sin, to what is he comparable? To a person who holds in his hand a dead creeping animal, which renders one ritually impure by contact. As in this situation, even if he immerses in all the waters of the world, his immersion is ineffective for him, as long as the source of ritual impurity remains in his hand. However, if he has thrown the animal from his hand, once he has immersed in a ritual bath of forty se’a, the immersion is immediately effective for him.,As it is stated: “He who covers his transgressions shall not prosper, but whoever confesses and forsakes them shall obtain mercy” (Proverbs 28:13). That is, confession alone is futile, but one who also abandons his transgressions will receive mercy. And it states elsewhere: “Let us lift up our heart with our hands to God in Heaven” (Lamentations 3:41), which likewise indicates that it is not enough to lift one’s hands in prayer; rather, one must also raise his heart and return to God.,§ The mishna teaches: They stood for prayer, and the congregation appoints an elder. The Sages taught in a baraita: They stood for prayer, and even if there is a man there who is elderly and a scholar, they appoint to descend before the ark as prayer leader only a person who is accustomed to lead in prayer. Who is considered an accustomed prayer leader in this sense? Rabbi Yehuda says: One who has ficially dependent children but he does not have the means to support them, and he has no choice but to toil in the field, and whose house is empty, and who will therefore pray for rain with great devotion.,Rabbi Yehuda continues with his depiction of the worthy prayer leader. And his youth was becoming, and he is humble and accepted by the people, as he is likable. And furthermore, he must be familiar with songs and his voice pleasant, and he is expert in reading the Torah, the Prophets, and the Writings, and he knows how to study midrash, halakha, and aggada. And finally, he must be expert in all of the blessings. Clearly, it is hard to find someone with all these qualities. And the Gemara relates that when this worthy person was described, those Sages present turned their eyes toward Rav Yitzḥak bar Ami, who possessed all of these virtues.'' None |
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77. Origen, Against Celsus, 5.45 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac, name of • Laughter = Isaac • etymologies, of “Isaac” • joy, sacrifice of Isaac and • sacrifice of Isaac • sacrifice of Isaac, allegorical interpretation of
Found in books: Allison (2018), 4 Baruch, 359; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 332; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 81
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5.45 As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Papp us (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel, the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word Israel into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of Sabaoth, a word which is frequently employed in incantations; for if we translate the term into Lord of hosts, or Lord of armies, or Almighty (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither Sabaoth nor Adonai, when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth! '' None |
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78. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abraham, love for Isaac • Isaac
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 246; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 48
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79. Anon., Midrash On Song of Songs, 1.1, 2.9
Tagged with subjects: • Isaac • Isaac (R.) (Zohar) • Isaac, birth of • Pesikta de-Rav Kahana , birth of Isaac • birth of Isaac • fertility, birth of Isaac • intertextuality, intertextuality in Isaac, resurrection of • petiḥtot, birth of Isaac
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 297; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 314; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 152; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 100
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1.1 "Regarding the verse that was written by Shlomo which says, \\"See a man that is diligent with his labor, before Kings he will stand; he will not stand before mean men.\\" \\"See a man diligent with his labor\\", this is Joseph, as it is written about him: \\"And he went to the house to perform his labor (Genesis 39).\\" Rabbi Judah and Rabbi Nehemiah...Rabbi Judah says, \\"It was a disgraceful day, it was a festival, a day of performances.\\" Rabbi Nehemiah says, \\"It was a day of performances of the Nile River, they all went to look at it. He (Joseph) entered to perform his labor, to calculate the calculations of his Master.\\" Rabbi Phineas says in the name of Rabbi Samuel bar Abba, \\"Everyone that serves his master properly, he will go out to freedom. From where do we learn this? From Joseph! Through his serving his master fittingly, he went out to freedom. Therefore, \\"Before kings he will stand\\", that is Pharaoh, as it says, \\"And Pharaoh sent, and they called Joseph and they brought him up from the pit (Genesis 41).\\" \\"He will not stand before mean men\\", that is Potiphar, for The Holy One Blessed Be He darkened(lit., i.e. blinded) his eyes and castrated him.", ' ' None |
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80. Septuagint, 4 Maccabees, 13.12
Tagged with subjects: • Isaac • binding of Isaac, in 4 Maccabees
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 301; Gera (2014), Judith, 286
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13.12 and another reminded them, "Remember whence you came, and the father by whose hand Isaac would have submitted to being slain for the sake of religion."'' None |
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81. None, None, nan
Tagged with subjects: • Isaac • Isaac (Amora)
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 56; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 111, 176
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82. None, None, nan
Tagged with subjects: • intertextuality, intertextuality in Isaac, resurrection of • sacrifice of Isaac, Sarah’s death and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 373; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 313
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