1. Septuagint, Tobit, 1.1, 1.3, 1.9, 4.12, 5.6, 8.5, 14.4-14.5 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob • Joseph (son of Jacob the patriarch) • Levi (son of Jacob the patriarch), Aramaic traditions on
Found in books: Allison (2018), 4 Baruch, 199, 290; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 287, 292; Gera (2014), Judith, 256, 259, 303, 475; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126, 137, 138; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 96, 100; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 104
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1.1 The book of the acts of Tobit the son of Tobiel, son of Aiel, son of Aduel, son of Gabael, of the descendants of Asiel and the tribe of Naphtali,
1.3 I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh.
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.
5.6 The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael."
8.5 And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee.
14.4 Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5 But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.' ' None |
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2. Hebrew Bible, Deuteronomy, 8.5, 18.15-18.19, 20.14, 21.10-21.17, 22.7, 22.21, 26.5-26.9, 27.12, 28.68, 30.3, 32.7-32.9, 32.15, 32.22, 32.30, 33.8, 33.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Israel see Jacob, Israel, kingdom of • Jacob • Jacob (rabbi) • Jacob son of Abraham, patriarch • Jacob, house of • Jacobs dream • Jacobs, Louis • Jacobs, practiser • Jacobs, renamed Israel • Joseph (son of Jacob the patriarch) • Joseph (son of Jacob) • Milgrom, Jacob • Neusner, Jacob
Found in books: Allison (2018), 4 Baruch, 22, 301; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 74, 131, 133; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 59, 114; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 153; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 210; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 303; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 416, 423; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 18, 24, 90, 175, 207; Gera (2014), Judith, 201, 208, 285, 307, 309, 310, 475; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 117, 138; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 197; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 171; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 269; Levine Allison and Crossan (2006), The Historical Jesus in Context, 348, 349; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 140; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 341; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 24; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151, 598; Sly (1990), Philo's Perception of Women, 163, 208; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131, 134, 138; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 72
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8.5 וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃
18.15 נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16 כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17 וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18 נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19 וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃
20.14 רַק הַנָּשִׁים וְהַטַּף וְהַבְּהֵמָה וְכֹל אֲשֶׁר יִהְיֶה בָעִיר כָּל־שְׁלָלָהּ תָּבֹז לָךְ וְאָכַלְתָּ אֶת־שְׁלַל אֹיְבֶיךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃' '21.11 וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12 וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13 וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14 וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ 21.15 כִּי־תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְיָלְדוּ־לוֹ בָנִים הָאֲהוּבָה וְהַשְּׂנוּאָה וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנִיאָה׃ 21.16 וְהָיָה בְּיוֹם הַנְחִילוֹ אֶת־בָּנָיו אֵת אֲשֶׁר־יִהְיֶה לוֹ לֹא יוּכַל לְבַכֵּר אֶת־בֶּן־הָאֲהוּבָה עַל־פְּנֵי בֶן־הַשְּׂנוּאָה הַבְּכֹר׃ 21.17 כִּי אֶת־הַבְּכֹר בֶּן־הַשְּׂנוּאָה יַכִּיר לָתֶת לוֹ פִּי שְׁנַיִם בְּכֹל אֲשֶׁר־יִמָּצֵא לוֹ כִּי־הוּא רֵאשִׁית אֹנוֹ לוֹ מִשְׁפַּט הַבְּכֹרָה׃
22.7 שַׁלֵּחַ תְּשַׁלַּח אֶת־הָאֵם וְאֶת־הַבָּנִים תִּקַּח־לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים׃
22.21 וְהוֹצִיאוּ אֶת־הנער הַנַּעֲרָה אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃
26.5 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׃ 26.9 וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃
27.12 אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת־הָעָם עַל־הַר גְּרִזִים בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן שִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וְיוֹסֵף וּבִנְיָמִן׃
28.68 וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃
30.3 וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃
32.7 זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9 כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃
32.15 וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃
32.22 כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃
33.8 וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃'' None | sup>
8.5 And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
18.15 A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 18.16 according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’ 18.17 And the LORD said unto me: ‘They have well said that which they have spoken. 18.18 I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. 18.19 And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.
20.14 but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take for a prey unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.
21.10 When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, 21.11 and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife; 21.12 then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails; 21.13 and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife. 21.14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her. 21.15 If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated; 21.16 then it shall be, in the day that he causeth his sons to inherit that which he hath, that he may not make the son of the beloved the first-born before the son of the hated, who is the first-born; 21.17 but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his.
22.7 thou shalt in any wise let the dam go, but the young thou mayest take unto thyself; that it may be well with thee, and that thou mayest prolong thy days.
22.21 then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee.
26.5 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. 26.9 And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.
27.12 ’These shall stand upon mount Gerizim to bless the people, when ye are passed over the Jordan: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin;
28.68 And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.
30.3 that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.
32.7 Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee. 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.
32.15 But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.
32.22 For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains.
32.30 How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?
33.8 And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;
33.10 They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .' ' None |
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3. Hebrew Bible, Esther, 2.5, 2.7, 2.10, 7.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jacob • Jacob (Patriarch) • Judah, son of Jacob • Simeon, son of Jacob
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55; Gera (2014), Judith, 256, 258; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 119; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 183; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 34
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2.5 אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מָרְדֳּכַי בֶּן יָאִיר בֶּן־שִׁמְעִי בֶּן־קִישׁ אִישׁ יְמִינִי׃
2.7 וַיְהִי אֹמֵן אֶת־הֲדַסָּה הִיא אֶסְתֵּר בַּת־דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם וְהַנַּעֲרָה יְפַת־תֹּאַר וְטוֹבַת מַרְאֶה וּבְמוֹת אָבִיהָ וְאִמָּהּ לְקָחָהּ מָרְדֳּכַי לוֹ לְבַת׃' 7.4 כִּי נִמְכַּרְנוּ אֲנִי וְעַמִּי לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד וְאִלּוּ לַעֲבָדִים וְלִשְׁפָחוֹת נִמְכַּרְנוּ הֶחֱרַשְׁתִּי כִּי אֵין הַצָּר שֹׁוֶה בְּנֵזֶק הַמֶּלֶךְ׃'' None | sup>
2.5 There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite,
2.7 And he brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter.
2.10 Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not tell it.
7.4 for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be endamaged.’'' None |
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4. Hebrew Bible, Exodus, 1.1, 2.15, 3.6, 3.8, 3.14-3.15, 3.17, 4.22, 6.4, 6.10, 13.11-13.12, 14.19-14.21, 15.1-15.18, 15.20, 17.12, 20.2, 20.20, 24.7, 25.40, 28.30, 30.1, 30.8, 33.18-33.23, 34.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Eliezer b. Jacob • Eve, daughter of Jacob Frank • God, of Abraham, Isaac, and Jacob • Jacob • Jacob b. Abina (R.) • Jacob of Serug • Jacob son of Abraham, patriarch • Jacob, Patriarch, • Jacob, as an athlete • Jacob, at the Jabbok Ford • Jacob, house of • Jacob, practice and • Jacob, vision of God • Jacobs, renamed Israel • Jacobs, unmoulded • Joseph (son of Jacob the patriarch) • Judah, son of Jacob • Lauterbach, Jacob • Milgrom, Jacob • Minor, Jacob wrestling with angel • descendants, of Abraham, Isaac, Jacob • practice, Jacob and
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Allison (2018), 4 Baruch, 22, 199, 298; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 74; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 294; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 18; Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 251; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 98, 189, 192, 195, 196, 201, 203; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 150; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 10, 146, 291, 303; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 153, 195, 210; Flatto (2021), The Crown and the Courts, 272; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 397; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 17, 52, 90, 133, 175; Gera (2014), Judith, 286, 335, 417; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 116; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 23; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 120; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 127; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 81; Levine Allison and Crossan (2006), The Historical Jesus in Context, 248, 345; Levison (2023), The Greek Life of Adam and Eve. 502, 637, 823, 830; Neusner (2004), The Idea of History in Rabbinic Judaism, 276; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 246; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 301, 326; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 364; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 41; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 108; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 182; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 561, 564; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 45, 92, 151, 165, 201, 598; Sly (1990), Philo's Perception of Women, 123; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131; Stuckenbruck (2007), 1 Enoch 91-108, 240; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 61; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 169; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 140, 516; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 20
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2.15 וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃
3.6 וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃
3.8 וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 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׃
3.17 וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃
4.22 וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃
6.4 וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ׃
13.11 וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.12 וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃
14.19 וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃' '14.21 וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃
15.1 אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1 נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2 וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.2 עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4 מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5 תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6 יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7 וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8 וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9 אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃
15.11 מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃
15.12 נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃
15.13 נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃
15.14 שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃
15.15 אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃
15.16 תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃
15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
17.12 וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃
20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
20.2 לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃
24.7 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃
30.1 וְכִפֶּר אַהֲרֹן עַל־קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃
30.1 וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ׃
30.8 וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃
33.18 וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19 וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃
34.15 פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃'' None | sup>
2.15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
3.6 Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God.
3.8 and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ 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.
3.17 And I have said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey.
4.22 And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born.
6.4 And I have also established My covet with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.
13.11 And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee, 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.
14.19 And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them; 14.20 and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night. 14.21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.
15.1 Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2 The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him. 15.3 The LORD is a man of war, The LORD is His name. 15.4 Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea. 15.5 The deeps cover them— They went down into the depths like a stone. 15.6 Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7 And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8 And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea. 15.9 The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’
15.10 Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.
15.11 Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?
15.12 Thou stretchedst out Thy right hand— The earth swallowed them.
15.13 Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.
15.14 The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.
15.15 Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.
15.16 Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.
15.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18 The LORD shall reign for ever and ever.
15.20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
17.12 But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
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.
24.7 And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’
25.40 And see that thou make them after their pattern, which is being shown thee in the mount.
28.30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
30.1 And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it.
30.8 And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.
33.18 And he said: ‘Show me, I pray Thee, Thy glory.’ 33.19 And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’ 33.20 And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
34.15 lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;' ' None |
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5. Hebrew Bible, Genesis, 1.1-1.2, 1.21, 1.26-1.27, 2.2-2.4, 2.7-2.8, 2.10, 3.9, 3.15-3.16, 4.20, 5.22-5.24, 6.9, 7.10-7.11, 7.13-7.16, 7.19-7.24, 9.4-9.7, 9.20, 11.5, 11.31, 12.1-12.2, 12.4, 12.7-12.8, 12.10-12.20, 13.2, 15.8, 15.13-15.14, 15.17-15.18, 16.1-16.3, 16.6, 17.1-17.2, 17.5, 17.10, 17.14, 17.16-17.17, 17.22, 18.2, 18.10, 18.25, 19.26, 20.3, 20.6, 21.8, 21.10, 21.17, 22.1, 22.12, 22.17, 22.21, 23.1-23.2, 23.4, 23.6, 23.17, 23.19, 24.2, 24.13, 24.67, 25.5-25.11, 25.17, 25.21-25.24, 25.26-25.27, 25.29-25.30, 25.32, 26.5, 26.8, 26.34-26.35, 27.2-27.29, 27.33-27.36, 27.40, 28.1-28.4, 28.10-28.22, 29.18, 29.21, 29.27-29.28, 29.31, 30.15-30.16, 30.24, 30.37-30.38, 30.41, 30.43, 31.11, 31.13, 31.44, 31.50, 32.4, 32.24-32.32, 33.18, 33.20, 34.1-34.2, 34.7, 34.13-34.14, 34.25-34.27, 34.29-34.30, 35.1, 35.6-35.8, 35.13, 35.16-35.20, 35.22, 35.27, 35.29, 37.2, 37.6-37.11, 37.29, 37.34, 38.28-38.30, 39.4, 39.7-39.18, 40.16-40.17, 40.20-40.23, 41.38-41.45, 41.51, 45.27, 46.2-46.4, 46.20, 46.31-46.34, 47.4, 47.9, 47.31, 48.20, 49.1-49.10, 49.33, 50.1, 50.10-50.13, 50.15-50.18, 50.20-50.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, and Isaac and Jacob • Anatoli, Jacob • Diodore, Jacob’s bow • Dreams (in Hebrew Bible and Jewish literature), Jacob • Eusebius of Emesa, Jacob’s bow • Eve, daughter of Jacob Frank • Gellis, Jacob • God, of Abraham, Isaac, and Jacob • Incubation (Israelite/Jewish), Jacob at Beer Sheva and Bethel(?) • Israel (Jacob) • Jacob • Jacob (Biblical Figure) • Jacob (Patriarch) • Jacob (patriarch) • Jacob of Serugh • Jacob son of Abraham, patriarch • Jacob, • Jacob, Biblical character • Jacob, Patriarch, • Jacob, altar • Jacob, as an athlete • Jacob, at the Jabbok Ford • Jacob, bowing of parents • Jacob, death of • Jacob, incubation at Beer Sheva(?) • Jacob, incubation at Bethel(?) • Jacob, petition for bread • Jacob, practice and • Jacob, son of Isaac • Jacob, wrestling • Jacobs dream • Jacobs sons • Jacobs, practiser • Jacobs, unmoulded • Joseph (son of Jacob the patriarch) • Joseph (son of Jacob the patriarch), Egyptian name - Sefantifanes • Joseph (son of Jacob the patriarch), bones of • Joseph (son of Jacob) • Joseph, son of Jacob • Judah, son of Jacob • Klein, Jacob • Levi (son of Jacob the patriarch), Aramaic traditions on • Milgrom, Jacob • Minor, Jacob wrestling with angel • Neusner, Jacob • Simeon (son of Jacob the patriarch) • Simeon, son of Jacob • Testament of Jacob • Vision, Jacob, of • betrothed, Jacob and Rachel • death, of Jacob • practice, Jacob and • – blessing of Jacob
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 12; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 93; Allison (2018), 4 Baruch, 116, 274; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57, 157, 178, 207, 239; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 275, 276, 294; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 59, 114, 118; Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 168; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 7, 99, 191, 196, 197, 199, 200, 201; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64, 65; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 153; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 37; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 41; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 110, 126, 227; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 144, 145, 146, 147, 151, 155; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 247, 248, 249, 294, 341, 342, 343, 344; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 55, 387, 388, 389, 391, 394, 395, 396, 397, 414, 415, 419, 420, 421, 422, 423; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 121, 134, 135, 136, 137, 139, 154, 158, 159, 160, 162; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 14, 17, 18, 52, 59, 62, 90, 146, 152, 156, 157, 192, 197, 201, 207, 209, 217, 225, 226, 287; Gera (2014), Judith, 208, 257, 259, 260, 263, 269, 286, 287, 303, 304, 305, 306, 307, 308, 309, 310, 335, 383, 386, 392, 416, 417, 473, 475; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 90; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 196; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 113, 116, 118, 124, 127, 128; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 10, 103, 135, 136, 151, 208, 234; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 66, 97, 183; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 83; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 64, 75, 78, 80, 114, 130, 230; Kanarek (2014), Biblical narrative and formation rabbinic law, 118; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 73, 104, 117, 120, 121, 134, 142, 143, 144, 168, 180, 181, 184, 219, 234; Katzoff (2019), On Jews in the Roman World: Collected Studies. 275, 278; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 269, 271; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 34; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 124, 160, 167, 182; Levine Allison and Crossan (2006), The Historical Jesus in Context, 216, 217, 348, 357; Levison (2009), Filled with the Spirit, 49, 56, 163; Levison (2023), The Greek Life of Adam and Eve. 277, 371, 378, 434, 453, 502, 595, 637, 675, 730, 823, 830, 992, 1001, 1059, 1061; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 214; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 80; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 52, 55, 123, 216; Neusner (2004), The Idea of History in Rabbinic Judaism, 274, 275, 277, 278; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 14; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 52, 98, 117; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 206, 207, 208; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. 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(2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 95, 96, 98, 101, 123, 151, 167, 201, 336, 338, 546, 598, 612; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 63, 118; Sly (1990), Philo's Perception of Women, 14, 138, 139, 157, 158, 162, 163, 165, 166, 174; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131; Stuckenbruck (2007), 1 Enoch 91-108, 100; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 61, 62, 72, 156; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 39, 134, 137, 138; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 94; Waldner et al. 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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׃
1.21 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
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׃
2.2 וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃
2.2 וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3 וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.4 אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃' 3.9 וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃
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׃
5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23 וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
6.9 אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 7.11 בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃
7.13 בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ וְשֵׁם־וְחָם וָיֶפֶת בְּנֵי־נֹחַ וְאֵשֶׁת נֹחַ וּשְׁלֹשֶׁת נְשֵׁי־בָנָיו אִתָּם אֶל־הַתֵּבָה׃ 7.14 הֵמָּה וְכָל־הַחַיָּה לְמִינָהּ וְכָל־הַבְּהֵמָה לְמִינָהּ וְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ לְמִינֵהוּ וְכָל־הָעוֹף לְמִינֵהוּ כֹּל צִפּוֹר כָּל־כָּנָף׃ 7.15 וַיָּבֹאוּ אֶל־נֹחַ אֶל־הַתֵּבָה שְׁנַיִם שְׁנַיִם מִכָּל־הַבָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים׃ 7.16 וְהַבָּאִים זָכָר וּנְקֵבָה מִכָּל־בָּשָׂר בָּאוּ כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים וַיִּסְגֹּר יְהוָה בַּעֲדוֹ׃
7.19 וְהַמַּיִם גָּבְרוּ מְאֹד מְאֹד עַל־הָאָרֶץ וַיְכֻסּוּ כָּל־הֶהָרִים הַגְּבֹהִים אֲשֶׁר־תַּחַת כָּל־הַשָּׁמָיִם׃ 7.21 וַיִּגְוַע כָּל־בָּשָׂר הָרֹמֵשׂ עַל־הָאָרֶץ בָּעוֹף וּבַבְּהֵמָה וּבַחַיָּה וּבְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ וְכֹל הָאָדָם׃ 7.22 כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃ 7.23 וַיִּמַח אֶת־כָּל־הַיְקוּם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמַיִם וַיִּמָּחוּ מִן־הָאָרֶץ וַיִשָּׁאֶר אַךְ־נֹחַ וַאֲשֶׁר אִתּוֹ בַּתֵּבָה׃ 7.24 וַיִּגְבְּרוּ הַמַּיִם עַל־הָאָרֶץ חֲמִשִּׁים וּמְאַת יוֹם׃
9.4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5 וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6 שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7 וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃
11.5 וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃
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׃ 1
2.2 וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 1
2.2 וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃
12.4 וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃
1
2.7 וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.8 וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃
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׃
12.18 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׃
13.2 וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב׃
15.8 וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃
15.13 וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.14 וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃
15.17 וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃ 15.18 בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃
16.1 וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
16.1 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׃
16.6 וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃
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׃
17.5 וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃
17.14 וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃
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׃
17.22 וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם׃
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׃
18.25 חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃
19.26 וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃
20.3 וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃
20.6 וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃
21.8 וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃ 2
1.17 וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃
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׃
22.12 וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃
22.17 כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 2
2.21 אֶת־עוּץ בְּכֹרוֹ וְאֶת־בּוּז אָחִיו וְאֶת־קְמוּאֵל אֲבִי אֲרָם׃
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׃
23.17 וַיָּקָם שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה אֲשֶׁר לִפְנֵי מַמְרֵא הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ וְכָל־הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכָל־גְּבֻלוֹ סָבִיב׃
23.19 וְאַחֲרֵי־כֵן קָבַר אַבְרָהָם אֶת־שָׂרָה אִשְׁתּוֹ אֶל־מְעָרַת שְׂדֵה הַמַּכְפֵּלָה עַל־פְּנֵי מַמְרֵא הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן׃
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׃
24.13 הִנֵּה אָנֹכִי נִצָּב עַל־עֵין הַמָּיִם וּבְנוֹת אַנְשֵׁי הָעִיר יֹצְאֹת לִשְׁאֹב מָיִם׃
24.67 וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת־רִבְקָה וַתְּהִי־לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ׃
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׃
25.21 וַיֶּעְתַּר יִצְחָק לַיהוָה לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא וַיֵּעָתֶר לוֹ יְהוָה וַתַּהַר רִבְקָה אִשְׁתּוֹ׃ 2
5.22 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׃ 25.27 וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃
25.29 וַיָּזֶד יַעֲקֹב נָזִיד וַיָּבֹא עֵשָׂו מִן־הַשָּׂדֶה וְהוּא עָיֵף׃
25.32 וַיֹּאמֶר עֵשָׂו הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת וְלָמָּה־זֶּה לִי בְּכֹרָה׃
26.5 עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃
26.8 וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃
26.34 וַיְהִי עֵשָׂו בֶּן־אַרְבָּעִים שָׁנָה וַיִּקַּח אִשָּׁה אֶת־יְהוּדִית בַּת־בְּאֵרִי הַחִתִּי וְאֶת־בָּשְׂמַת בַּת־אֵילֹן הַחִתִּי׃ 26.35 וַתִּהְיֶיןָ מֹרַת רוּחַ לְיִצְחָק וּלְרִבְקָה׃
27.2 וַיֹּאמֶר הִנֵּה־נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי׃
27.2 וַיֹּאמֶר יִצְחָק אֶל־בְּנוֹ מַה־זֶּה מִהַרְתָּ לִמְצֹא בְּנִי וַיֹּאמֶר כִּי הִקְרָה יְהוָה אֱלֹהֶיךָ לְפָנָי׃ 27.3 וְעַתָּה שָׂא־נָא כֵלֶיךָ תֶּלְיְךָ וְקַשְׁתֶּךָ וְצֵא הַשָּׂדֶה וְצוּדָה לִּי צידה צָיִד׃ 27.3 וַיְהִי כַּאֲשֶׁר כִּלָּה יִצְחָק לְבָרֵךְ אֶת־יַעֲקֹב וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב מֵאֵת פְּנֵי יִצְחָק אָבִיו וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ׃ 27.4 וְעַל־חַרְבְּךָ תִחְיֶה וְאֶת־אָחִיךָ תַּעֲבֹד וְהָיָה כַּאֲשֶׁר תָּרִיד וּפָרַקְתָּ עֻלּוֹ מֵעַל צַוָּארֶךָ׃ 27.4 וַעֲשֵׂה־לִי מַטְעַמִּים כַּאֲשֶׁר אָהַבְתִּי וְהָבִיאָה לִּי וְאֹכֵלָה בַּעֲבוּר תְּבָרֶכְךָ נַפְשִׁי בְּטֶרֶם אָמוּת׃ 27.5 וְרִבְקָה שֹׁמַעַת בְּדַבֵּר יִצְחָק אֶל־עֵשָׂו בְּנוֹ וַיֵּלֶךְ עֵשָׂו הַשָּׂדֶה לָצוּד צַיִד לְהָבִיא׃ 27.6 וְרִבְקָה אָמְרָה אֶל־יַעֲקֹב בְּנָהּ לֵאמֹר הִנֵּה שָׁמַעְתִּי אֶת־אָבִיךָ מְדַבֵּר אֶל־עֵשָׂו אָחִיךָ לֵאמֹר׃ 27.7 הָבִיאָה לִּי צַיִד וַעֲשֵׂה־לִי מַטְעַמִּים וְאֹכֵלָה וַאֲבָרֶכְכָה לִפְנֵי יְהוָה לִפְנֵי מוֹתִי׃ 27.8 וְעַתָּה בְנִי שְׁמַע בְּקֹלִי לַאֲשֶׁר אֲנִי מְצַוָּה אֹתָךְ׃ 27.9 לֶךְ־נָא אֶל־הַצֹּאן וְקַח־לִי מִשָּׁם שְׁנֵי גְּדָיֵי עִזִּים טֹבִים וְאֶעֱשֶׂה אֹתָם מַטְעַמִּים לְאָבִיךָ כַּאֲשֶׁר אָהֵב׃ 27.11 וַיֹּאמֶר יַעֲקֹב אֶל־רִבְקָה אִמּוֹ הֵן עֵשָׂו אָחִי אִישׁ שָׂעִר וְאָנֹכִי אִישׁ חָלָק׃ 27.12 אוּלַי יְמֻשֵּׁנִי אָבִי וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ וְהֵבֵאתִי עָלַי קְלָלָה וְלֹא בְרָכָה׃ 2
7.13 וַתֹּאמֶר לוֹ אִמּוֹ עָלַי קִלְלָתְךָ בְּנִי אַךְ שְׁמַע בְּקֹלִי וְלֵךְ קַח־לִי׃ 27.14 וַיֵּלֶךְ וַיִּקַּח וַיָּבֵא לְאִמּוֹ וַתַּעַשׂ אִמּוֹ מַטְעַמִּים כַּאֲשֶׁר אָהֵב אָבִיו׃ 27.15 וַתִּקַּח רִבְקָה אֶת־בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל הַחֲמֻדֹת אֲשֶׁר אִתָּהּ בַּבָּיִת וַתַּלְבֵּשׁ אֶת־יַעֲקֹב בְּנָהּ הַקָּטָן׃ 27.16 וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים הִלְבִּישָׁה עַל־יָדָיו וְעַל חֶלְקַת צַוָּארָיו׃ 27.17 וַתִּתֵּן אֶת־הַמַּטְעַמִּים וְאֶת־הַלֶּחֶם אֲשֶׁר עָשָׂתָה בְּיַד יַעֲקֹב בְּנָהּ׃ 27.18 וַיָּבֹא אֶל־אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי מִי אַתָּה בְּנִי׃ 2
7.19 וַיֹּאמֶר יַעֲקֹב אֶל־אָבִיו אָנֹכִי עֵשָׂו בְּכֹרֶךָ עָשִׂיתִי כַּאֲשֶׁר דִּבַּרְתָּ אֵלָי קוּם־נָא שְׁבָה וְאָכְלָה מִצֵּידִי בַּעֲבוּר תְּבָרֲכַנִּי נַפְשֶׁךָ׃
27.21 וַיֹּאמֶר יִצְחָק אֶל־יַעֲקֹב גְּשָׁה־נָּא וַאֲמֻשְׁךָ בְּנִי הַאַתָּה זֶה בְּנִי עֵשָׂו אִם־לֹא׃
27.22 וַיִּגַּשׁ יַעֲקֹב אֶל־יִצְחָק אָבִיו וַיְמֻשֵּׁהוּ וַיֹּאמֶר הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו׃
27.23 וְלֹא הִכִּירוֹ כִּי־הָיוּ יָדָיו כִּידֵי עֵשָׂו אָחִיו שְׂעִרֹת וַיְבָרְכֵהוּ׃
27.24 וַיֹּאמֶר אַתָּה זֶה בְּנִי עֵשָׂו וַיֹּאמֶר אָנִי׃
27.25 וַיֹּאמֶר הַגִּשָׁה לִּי וְאֹכְלָה מִצֵּיד בְּנִי לְמַעַן תְּבָרֶכְךָ נַפְשִׁי וַיַּגֶּשׁ־לוֹ וַיֹּאכַל וַיָּבֵא לוֹ יַיִן וַיֵּשְׁתְּ׃
27.26 וַיֹּאמֶר אֵלָיו יִצְחָק אָבִיו גְּשָׁה־נָּא וּשְׁקָה־לִּי בְּנִי׃
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׃
27.33 וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדֹלָה עַד־מְאֹד וַיֹּאמֶר מִי־אֵפוֹא הוּא הַצָּד־צַיִד וַיָּבֵא לִי וָאֹכַל מִכֹּל בְּטֶרֶם תָּבוֹא וָאֲבָרֲכֵהוּ גַּם־בָּרוּךְ יִהְיֶה׃ 27.34 כִּשְׁמֹעַ עֵשָׂו אֶת־דִּבְרֵי אָבִיו וַיִּצְעַק צְעָקָה גְּדֹלָה וּמָרָה עַד־מְאֹד וַיֹּאמֶר לְאָבִיו בָּרֲכֵנִי גַם־אָנִי אָבִי׃ 27.36 וַיֹּאמֶר הֲכִי קָרָא שְׁמוֹ יַעֲקֹב וַיַּעְקְבֵנִי זֶה פַעֲמַיִם אֶת־בְּכֹרָתִי לָקָח וְהִנֵּה עַתָּה לָקַח בִּרְכָתִי וַיֹּאמַר הֲלֹא־אָצַלְתָּ לִּי בְּרָכָה׃
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׃
28.11 וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃
28.12 וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃
28.13 וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃
28.14 וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃
28.15 וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃
28.16 וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃
28.17 וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃
28.18 וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃
28.19 וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה׃ 28.21 וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 28.22 וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ׃
29.18 וַיֶּאֱהַב יַעֲקֹב אֶת־רָחֵל וַיֹּאמֶר אֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה׃
29.21 וַיֹּאמֶר יַעֲקֹב אֶל־לָבָן הָבָה אֶת־אִשְׁתִּי כִּי מָלְאוּ יָמָי וְאָבוֹאָה אֵלֶיהָ׃
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׃
29.31 וַיַּרְא יְהוָה כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה׃ 30.16 וַיָּבֹא יַעֲקֹב מִן־הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא׃
30.24 וַתִּקְרָא אֶת־שְׁמוֹ יוֹסֵף לֵאמֹר יֹסֵף יְהוָה לִי בֵּן אַחֵר׃
30.37 וַיִּקַּח־לוֹ יַעֲקֹב מַקַּל לִבְנֶה לַח וְלוּז וְעֶרְמוֹן וַיְפַצֵּל בָּהֵן פְּצָלוֹת לְבָנוֹת מַחְשֹׂף הַלָּבָן אֲשֶׁר עַל־הַמַּקְלוֹת׃ 3
1.11 וַיֹּאמֶר אֵלַי מַלְאַךְ הָאֱלֹהִים בַּחֲלוֹם יַעֲקֹב וָאֹמַר הִנֵּנִי׃ 3
1.13 אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃
31.44 וְעַתָּה לְכָה נִכְרְתָה בְרִית אֲנִי וָאָתָּה וְהָיָה לְעֵד בֵּינִי וּבֵינֶךָ׃
32.4 וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל־עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם׃ 3
2.24 וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת־הַנָּחַל וַיַּעֲבֵר אֶת־אֲשֶׁר־לוֹ׃ 3
2.25 וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃ 3
2.26 וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׃ 3
2.27 וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי׃ 3
2.28 וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 3
2.29 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׃
33.18 וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִיר׃
34.1 וְאִתָּנוּ תֵּשֵׁבוּ וְהָאָרֶץ תִּהְיֶה לִפְנֵיכֶם שְׁבוּ וּסְחָרוּהָ וְהֵאָחֲזוּ בָּהּ׃
34.1 וַתֵּצֵא דִינָה בַּת־לֵאָה אֲשֶׁר יָלְדָה לְיַעֲקֹב לִרְאוֹת בִּבְנוֹת הָאָרֶץ׃ 34.2 וַיַּרְא אֹתָהּ שְׁכֶם בֶּן־חֲמוֹר הַחִוִּי נְשִׂיא הָאָרֶץ וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ׃ 34.2 וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל־שַׁעַר עִירָם וַיְדַבְּרוּ אֶל־אַנְשֵׁי עִירָם לֵאמֹר׃
34.7 וּבְנֵי יַעֲקֹב בָּאוּ מִן־הַשָּׂדֶה כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים וַיִּחַר לָהֶם מְאֹד כִּי־נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת־בַּת־יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה׃
34.13 וַיַּעֲנוּ בְנֵי־יַעֲקֹב אֶת־שְׁכֶם וְאֶת־חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם׃
34.14 וַיֹּאמְרוּ אֲלֵיהֶם לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה לָתֵת אֶת־אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר־לוֹ עָרְלָה כִּי־חֶרְפָּה הִוא לָנוּ׃
34.25 וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים וַיִּקְחוּ שְׁנֵי־בְנֵי־יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ וַיָּבֹאוּ עַל־הָעִיר בֶּטַח וַיַּהַרְגוּ כָּל־זָכָר׃ 34.26 וְאֶת־חֲמוֹר וְאֶת־שְׁכֶם בְּנוֹ הָרְגוּ לְפִי־חָרֶב וַיִּקְחוּ אֶת־דִּינָה מִבֵּית שְׁכֶם וַיֵּצֵאוּ׃ 34.27 בְּנֵי יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם׃
34.29 וְאֶת־כָּל־חֵילָם וְאֶת־כָּל־טַפָּם וְאֶת־נְשֵׁיהֶם שָׁבוּ וַיָּבֹזּוּ וְאֵת כָּל־אֲשֶׁר בַּבָּיִת׃
35.6 וַיָּבֹא יַעֲקֹב לוּזָה אֲשֶׁר בְּאֶרֶץ כְּנַעַן הִוא בֵּית־אֵל הוּא וְכָל־הָעָם אֲשֶׁר־עִמּוֹ׃ 35.7 וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא לַמָּקוֹם אֵל בֵּית־אֵל כִּי שָׁם נִגְלוּ אֵלָיו הָאֱלֹהִים בְּבָרְחוֹ מִפְּנֵי אָחִיו׃ 35.8 וַתָּמָת דְּבֹרָה מֵינֶקֶת רִבְקָה וַתִּקָּבֵר מִתַּחַת לְבֵית־אֵל תַּחַת הָאַלּוֹן וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת׃
35.13 וַיַּעַל מֵעָלָיו אֱלֹהִים בַּמָּקוֹם אֲשֶׁר־דִּבֶּר אִתּוֹ׃
35.16 וַיִּסְעוּ מִבֵּית אֵל וַיְהִי־עוֹד כִּבְרַת־הָאָרֶץ לָבוֹא אֶפְרָתָה וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ׃
35.17 וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וַתֹּאמֶר לָהּ הַמְיַלֶּדֶת אַל־תִּירְאִי כִּי־גַם־זֶה לָךְ בֵּן׃
35.18 וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן־אוֹנִי וְאָבִיו קָרָא־לוֹ בִנְיָמִין׃
35.19 וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם׃
3
5.22 וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת־בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי־יַעֲקֹב שְׁנֵים עָשָׂר׃
35.27 וַיָּבֹא יַעֲקֹב אֶל־יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָאַרְבַּע הִוא חֶבְרוֹן אֲשֶׁר־גָּר־שָׁם אַבְרָהָם וְיִצְחָק׃
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׃
37.6 וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ־נָא הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי׃ 37.7 וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי׃ 37.8 וַיֹּאמְרוּ לוֹ אֶחָיו הֲמָלֹךְ תִּמְלֹךְ עָלֵינוּ אִם־מָשׁוֹל תִּמְשֹׁל בָּנוּ וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ עַל־חֲלֹמֹתָיו וְעַל־דְּבָרָיו׃ 37.9 וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר וַיְסַפֵּר אֹתוֹ לְאֶחָיו וַיֹּאמֶר הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי׃ 37.11 וַיְקַנְאוּ־בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת־הַדָּבָר׃
37.29 וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃
37.34 וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃
38.28 וַיְהִי בְלִדְתָּהּ וַיִּתֶּן־יָד וַתִּקַּח הַמְיַלֶּדֶת וַתִּקְשֹׁר עַל־יָדוֹ שָׁנִי לֵאמֹר זֶה יָצָא רִאשֹׁנָה׃ 38.29 וַיְהִי כְּמֵשִׁיב יָדוֹ וְהִנֵּה יָצָא אָחִיו וַתֹּאמֶר מַה־פָּרַצְתָּ עָלֶיךָ פָּרֶץ וַיִּקְרָא שְׁמוֹ פָּרֶץ׃
3
9.4 וַיִּמְצָא יוֹסֵף חֵן בְּעֵינָיו וַיְשָׁרֶת אֹתוֹ וַיַּפְקִדֵהוּ עַל־בֵּיתוֹ וְכָל־יֶשׁ־לוֹ נָתַן בְּיָדוֹ׃
39.7 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָּׂא אֵשֶׁת־אֲדֹנָיו אֶת־עֵינֶיהָ אֶל־יוֹסֵף וַתֹּאמֶר שִׁכְבָה עִמִּי׃ 39.8 וַיְמָאֵן וַיֹּאמֶר אֶל־אֵשֶׁת אֲדֹנָיו הֵן אֲדֹנִי לֹא־יָדַע אִתִּי מַה־בַּבָּיִת וְכֹל אֲשֶׁר־יֶשׁ־לוֹ נָתַן בְּיָדִי׃ 39.9 אֵינֶנּוּ גָדוֹל בַּבַּיִת הַזֶּה מִמֶּנִּי וְלֹא־חָשַׂךְ מִמֶּנִּי מְאוּמָה כִּי אִם־אוֹתָךְ בַּאֲשֶׁר אַתְּ־אִשְׁתּוֹ וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים׃ 39.11 וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת שָׁם בַּבָּיִת׃ 39.12 וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.13 וַיְהִי כִּרְאוֹתָהּ כִּי־עָזַב בִּגְדוֹ בְּיָדָהּ וַיָּנָס הַחוּצָה׃ 39.14 וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי לְצַחֶק בָּנוּ בָּא אֵלַי לִשְׁכַּב עִמִּי וָאֶקְרָא בְּקוֹל גָּדוֹל׃ 39.15 וַיְהִי כְשָׁמְעוֹ כִּי־הֲרִימֹתִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.16 וַתַּנַּח בִּגְדוֹ אֶצְלָהּ עַד־בּוֹא אֲדֹנָיו אֶל־בֵּיתוֹ׃ 39.17 וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה לֵאמֹר בָּא־אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר־הֵבֵאתָ לָּנוּ לְצַחֶק בִּי׃ 39.18 וַיְהִי כַּהֲרִימִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס הַחוּצָה׃
40.16 וַיַּרְא שַׂר־הָאֹפִים כִּי טוֹב פָּתָר וַיֹּאמֶר אֶל־יוֹסֵף אַף־אֲנִי בַּחֲלוֹמִי וְהִנֵּה שְׁלֹשָׁה סַלֵּי חֹרִי עַל־רֹאשִׁי׃ 40.17 וּבַסַּל הָעֶלְיוֹן מִכֹּל מַאֲכַל פַּרְעֹה מַעֲשֵׂה אֹפֶה וְהָעוֹף אֹכֵל אֹתָם מִן־הַסַּל מֵעַל רֹאשִׁי׃ 40.21 וַיָּשֶׁב אֶת־שַׂר הַמַּשְׁקִים עַל־מַשְׁקֵהוּ וַיִּתֵּן הַכּוֹס עַל־כַּף פַּרְעֹה׃ 40.22 וְאֵת שַׂר הָאֹפִים תָּלָה כַּאֲשֶׁר פָּתַר לָהֶם יוֹסֵף׃ 40.23 וְלֹא־זָכַר שַׂר־הַמַּשְׁקִים אֶת־יוֹסֵף וַיִּשְׁכָּחֵהוּ׃
41.38 וַיֹּאמֶר פַּרְעֹה אֶל־עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ׃ 41.39 וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃ 41.41 וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף רְאֵה נָתַתִּי אֹתְךָ עַל כָּל־אֶרֶץ מִצְרָיִם׃ 41.42 וַיָּסַר פַּרְעֹה אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל־יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי־שֵׁשׁ וַיָּשֶׂם רְבִד הַזָּהָב עַל־צַוָּארוֹ׃ 41.43 וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ וְנָתוֹן אֹתוֹ עַל כָּל־אֶרֶץ מִצְרָיִם׃ 41.44 וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא־יָרִים אִישׁ אֶת־יָדוֹ וְאֶת־רַגְלוֹ בְּכָל־אֶרֶץ מִצְרָיִם׃ 41.45 וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃
41.51 וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃
45.27 וַיְדַבְּרוּ אֵלָיו אֵת כָּל־דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵהֶם וַיַּרְא אֶת־הָעֲגָלוֹת אֲשֶׁר־שָׁלַח יוֹסֵף לָשֵׂאת אֹתוֹ וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם׃
46.2 וַיִּוָּלֵד לְיוֹסֵף בְּאֶרֶץ מִצְרַיִם אֲשֶׁר יָלְדָה־לּוֹ אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן אֶת־מְנַשֶּׁה וְאֶת־אֶפְרָיִם׃
46.2 וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה וַיֹּאמֶר יַעֲקֹב יַעֲקֹב וַיֹּאמֶר הִנֵּנִי׃ 46.3 וַיֹּאמֶר אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ אַל־תִּירָא מֵרְדָה מִצְרַיְמָה כִּי־לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם׃ 46.3 וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף אָמוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת־פָּנֶיךָ כִּי עוֹדְךָ חָי׃ 46.4 אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם־עָלֹה וְיוֹסֵף יָשִׁית יָדוֹ עַל־עֵינֶיךָ׃
46.31 וַיֹּאמֶר יוֹסֵף אֶל־אֶחָיו וְאֶל־בֵּית אָבִיו אֶעֱלֶה וְאַגִּידָה לְפַרְעֹה וְאֹמְרָה אֵלָיו אַחַי וּבֵית־אָבִי אֲשֶׁר בְּאֶרֶץ־כְּנַעַן בָּאוּ אֵלָי׃ 46.32 וְהָאֲנָשִׁים רֹעֵי צֹאן כִּי־אַנְשֵׁי מִקְנֶה הָיוּ וְצֹאנָם וּבְקָרָם וְכָל־אֲשֶׁר לָהֶם הֵבִיאוּ׃ 46.33 וְהָיָה כִּי־יִקְרָא לָכֶם פַּרְעֹה וְאָמַר מַה־מַּעֲשֵׂיכֶם׃ 46.34 וַאֲמַרְתֶּם אַנְשֵׁי מִקְנֶה הָיוּ עֲבָדֶיךָ מִנְּעוּרֵינוּ וְעַד־עַתָּה גַּם־אֲנַחְנוּ גַּם־אֲבֹתֵינוּ בַּעֲבוּר תֵּשְׁבוּ בְּאֶרֶץ גֹּשֶׁן כִּי־תוֹעֲבַת מִצְרַיִם כָּל־רֹעֵה צֹאן׃
47.4 וַיֹּאמְרוּ אֶל־פַּרְעֹה לָגוּר בָּאָרֶץ בָּאנוּ כִּי־אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ כִּי־כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן וְעַתָּה יֵשְׁבוּ־נָא עֲבָדֶיךָ בְּאֶרֶץ גֹּשֶׁן׃
47.31 וַיֹּאמֶר הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל־רֹאשׁ הַמִּטָּה׃
49.1 וַיִּקְרָא יַעֲקֹב אֶל־בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר־יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים׃
49.1 לֹא־יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי־יָבֹא שילה שִׁילוֹ וְלוֹ יִקְּהַת עַמִּים׃ 49.2 הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל־יִשְׂרָאֵל אֲבִיכֶם׃ 49.2 מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי־מֶלֶךְ׃ 49.3 בַּמְּעָרָה אֲשֶׁר בִּשְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר עַל־פְּנֵי־מַמְרֵא בְּאֶרֶץ כְּנָעַן אֲשֶׁר קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה מֵאֵת עֶפְרֹן הַחִתִּי לַאֲחֻזַּת־קָבֶר׃ 49.3 רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עָז׃ 4
9.4 פַּחַז כַּמַּיִם אַל־תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה׃ 49.5 שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃ 49.6 בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ 49.7 אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל׃ 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׃
49.33 וַיְכַל יַעֲקֹב לְצַוֺּת אֶת־בָּנָיו וַיֶּאֱסֹף רַגְלָיו אֶל־הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל־עַמָּיו׃
50.1 וַיִּפֹּל יוֹסֵף עַל־פְּנֵי אָבִיו וַיֵּבְךְּ עָלָיו וַיִּשַּׁק־לוֹ׃
50.1 וַיָּבֹאוּ עַד־גֹּרֶן הָאָטָד אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וַיִּסְפְּדוּ־שָׁם מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים׃
50.11 וַיַּרְא יוֹשֵׁב הָאָרֶץ הַכְּנַעֲנִי אֶת־הָאֵבֶל בְּגֹרֶן הָאָטָד וַיֹּאמְרוּ אֵבֶל־כָּבֵד זֶה לְמִצְרָיִם עַל־כֵּן קָרָא שְׁמָהּ אָבֵל מִצְרַיִם אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן׃
50.12 וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם׃
50.13 וַיִּשְׂאוּ אֹתוֹ בָנָיו אַרְצָה כְּנַעַן וַיִּקְבְּרוּ אֹתוֹ בִּמְעָרַת שְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה לַאֲחֻזַּת־קֶבֶר מֵאֵת עֶפְרֹן הַחִתִּי עַל־פְּנֵי מַמְרֵא׃
50.15 וַיִּרְאוּ אֲחֵי־יוֹסֵף כִּי־מֵת אֲבִיהֶם וַיֹּאמְרוּ לוּ יִשְׂטְמֵנוּ יוֹסֵף וְהָשֵׁב יָשִׁיב לָנוּ אֵת כָּל־הָרָעָה אֲשֶׁר גָּמַלְנוּ אֹתוֹ׃
50.17 כֹּה־תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי־רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו׃ 50.21 וְעַתָּה אַל־תִּירָאוּ אָנֹכִי אֲכַלְכֵּל אֶתְכֶם וְאֶת־טַפְּכֶם וַיְנַחֵם אוֹתָם וַיְדַבֵּר עַל־לִבָּם׃'' 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.
1.21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.
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.
2.2 And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. 2.3 And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made. 2.4 These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.
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. 2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
2.10 And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.
3.9 And the LORD God called unto the man, and said unto him: ‘Where art thou?’
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.’
4.20 And Adah bore Jabal; he was the father of such as dwell in tents and have cattle.
5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23 And all the days of Enoch were three hundred sixty and five years. 5.24 And Enoch walked with God, and he was not; for God took him.
6.9 These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God. 7.11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
7.13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark; 7.14 they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every fowl after its kind, every bird of every sort. 7.15 And they went in unto Noah into the ark, two and two of all flesh wherein is the breath of life. 7.16 And they that went in, went in male and female of all flesh, as God commanded him; and the LORD shut him in.
7.19 And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. 7.20 Fifteen cubits upward did the waters prevail; and the mountains were covered. 7.21 And all flesh perished that moved upon the earth, both fowl, and cattle, and beast, and every swarming thing that swarmeth upon the earth, and every man; 7.22 all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died. 7.23 And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark. 7.24 And the waters prevailed upon the earth a hundred and fifty days.
9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat. 9.5 And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man. 9.6 Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man. 9.7 And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .
9.20 And Noah, the man of the land, began and planted a vineyard.
11.5 And the LORD came down to see the city and the tower, which the children of men builded.
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. 1
2.2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
12.4 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.
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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. 12.8 And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.
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2.10 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.
12.18 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.’ 1
2.20 And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
13.2 And Abram was very rich in cattle, in silver, and in gold.
15.8 And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’
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; 15.14 and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.
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. 15.18 In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
16.1 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.
16.6 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.
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.’
17.5 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.
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7.10 This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.
17.14 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.’
17.16 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?’
17.22 And He left off talking with him, and God went up from Abraham.
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,
18.10 And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—
18.25 That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’
19.26 But his wife looked back from behind him, and she became a pillar of salt.
20.3 But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’
20.6 And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.
21.8 And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned. 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
1.17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
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.’
22.12 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.’
22.17 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
2.21 Uz his first-born, and Buz his brother, and Kemuel the father of Aram;
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.’
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
23.19 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.
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.
24.13 Behold, I stand by the fountain of water; and the daughters of the men of the city come out to draw water.
24.67 And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted for his mother.
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.
25.21 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. 2
5.22 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. 25.27 And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents.
25.29 And Jacob sod pottage; and Esau came in from the field, and he was faint.
25.32 And Esau said: ‘Behold, I am at the point to die; and what profit shall the birthright do to me?’
26.5 because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’
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.
26.34 And when Esau was forty years old, he took to wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. 26.35 And they were a bitterness of spirit unto Isaac and to Rebekah.
27.2 And he said: ‘Behold now, I am old, I know not the day of my death. 27.3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison; 27.4 and make me savoury food, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.’ 27.5 And Rebekah heard when Isaac spoke to Esau his son. And Esau went to the field to hunt for venison, and to bring it. 27.6 And Rebekah spoke unto Jacob her son, saying: ‘Behold, I heard thy father speak unto Esau thy brother, saying: 27.7 Bring me venison, and make me savoury food, that I may eat, and bless thee before the LORD before my death. 27.8 Now therefore, my son, hearken to my voice according to that which I command thee. 27.9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury food for thy father, such as he loveth; 2
7.10 and thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.’ 27.11 And Jacob said to Rebekah his mother: ‘Behold, Esau my brother is a hairy man, and I am a smooth man. 27.12 My father peradventure will feel me, and I shall seem to him as a mocker; and I shall bring a curse upon me, and not a blessing.’ 2
7.13 And his mother said unto him: ‘Upon me be thy curse, my son; only hearken to my voice, and go fetch me them.’ 27.14 And he went, and fetched, and brought them to his mother; and his mother made savoury food, such as his father loved. 27.15 And Rebekah took the choicest garments of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son. 27.16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck. 27.17 And she gave the savoury food and the bread, which she had prepared, into the hand of her son Jacob. 27.18 And he came unto his father, and said: ‘My father’; and he said: ‘Here am I; who art thou, my son?’ 2
7.19 And Jacob said unto his father: ‘I am Esau thy first-born; I have done according as thou badest me. Arise, I pray thee, sit and eat of my venison, that thy soul may bless me.’
27.20 And Isaac said unto his son: ‘How is it that thou hast found it so quickly, my son?’ And he said: ‘Because the LORD thy God sent me good speed.’
27.21 And Isaac said unto Jacob: ‘Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.’
27.22 And Jacob went near unto Isaac his father; and he felt him, and said: ‘The voice is the voice of Jacob, but the hands are the hands of Esau.’
27.23 And he discerned him not, because his hands were hairy, as his brother Esau’s hands; so he blessed him.
27.24 And he said: ‘Art thou my very son Esau?’ And he said: ‘I am.’
27.25 And he said: ‘Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee.’ And he brought it near to him, and he did eat; and he brought him wine, and he drank.
27.26 And his father Isaac said unto him: ‘Come near now, and kiss me, my son.’
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.
27.33 And Isaac trembled very exceedingly, and said: ‘Who then is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.’ 27.34 When Esau heard the words of his father, he cried with an exceeding great and bitter cry, and said unto his father: ‘Bless me, even me also, O my father.’ 27.36 And he said: ‘Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing.’ And he said: ‘Hast thou not reserved a blessing for me?’
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.’
28.10 And Jacob went out from Beer-sheba, and went toward Haran.
28.11 And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.
28.12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.
28.13 And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.
28.14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed.
28.15 And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’
28.16 And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’
28.17 And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’
28.18 And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.
28.19 And he called the name of that place Beth-el, but the name of the city was Luz at the first. 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, 28.22 and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’
29.18 And Jacob loved Rachel; and he said: ‘I will serve thee seven years for Rachel thy younger daughter.’
29.21 And Jacob said unto Laban: ‘Give me my wife, for my days are filled, that I may go in unto her.’
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.
29.31 And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren. 30.16 And Jacob came from the field in the evening, and Leah went out to meet him, and said: ‘Thou must come in unto me; for I have surely hired thee with my son’s mandrakes.’ And he lay with her that night.
30.24 And she called his name Joseph, saying: ‘The LORD add to me another son.’
30.37 And Jacob took him rods of fresh poplar, and of the almond and of the plane-tree; and peeled white streaks in them, making the white appear which was in the rods. 3
1.11 And the angel of God said unto me in the dream: Jacob; and I said: Here am I. 3
1.13 I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’
31.44 And now come, let us make a covet, I and thou; and let it be for a witness between me and thee.’
31.50 If thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man being with us; see, God is witness betwixt me and thee.’
32.4 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom. 3
2.24 And he took them, and sent them over the stream, and sent over that which he had. 3
2.25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 3
2.26 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. 3
2.27 And he said: ‘Let me go, for the day breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’ 3
2.28 And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’ 3
2.29 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.
33.18 And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.
33.20 And he erected there an altar, and called it El-elohe-Israel.
34.1 And Dinah the daughter of Leah, whom she had borne unto Jacob, went out to see the daughters of the land. 34.2 And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled her.
34.7 And the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very wroth, because he had wrought a vile deed in Israel in lying with Jacob’s daughter; which thing ought not to be done.
34.13 And the sons of Jacob answered Shechem and Hamor his father with guile, and spoke, because he had defiled Dinah their sister,
34.14 and said unto them: ‘We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us.
34.25 And it came to pass on the third day, when they were in pain, that two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each man his sword, and came upon the city unawares, and slew all the males. 34.26 And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went forth. . 34.27 The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
34.29 and all their wealth, and all their little ones and their wives, took they captive and spoiled, even all that was in the house. 34.30 And Jacob said to Simeon and Levi: ‘Ye have troubled me, to make me odious unto the inhabitants of the land, even unto the Canaanites and the Perizzites; and, I being few in number, they will gather themselves together against me and smite me; and I shall be destroyed, I and my house.’
35.6 So Jacob came to Luz, which is in the land of Canaan—the same is Beth-el—he and all the people that were with him. 35.7 And he built there an altar, and called the place El-beth-el, because there God was revealed unto him, when he fled from the face of his brother. 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.
35.13 And God went up from him in the place where He spoke with him.
35.16 And they journeyed from Beth-el; and there was still some way to come to Ephrath; and Rachel travailed, and she had hard labour.
35.17 And it came to pass, when she was in hard labour, that the mid-wife said unto her: ‘Fear not; for this also is a son for thee.’
35.18 And it came to pass, as her soul was in departing—for she died—that she called his name Ben-oni; but his father called him Benjamin.
35.19 And Rachel died, and was buried in the way to Ephrath—the same is Beth-lehem. 35.20 And Jacob set up a pillar upon her grave; the same is the pillar of Rachel’s grave unto this day.
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5.22 And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve:
35.27 And Jacob came unto Isaac his father to Mamre, to Kiriatharba—the same is Hebron—where Abraham and Isaac sojourned.
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.
37.6 And he said unto them: ‘Hear, I pray you, this dream which I have dreamed: 37.7 for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’ 37.8 And his brethren said to him: ‘Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?’ And they hated him yet the more for his dreams, and for his words. 37.9 And he dreamed yet another dream, and told it to his brethren, and said: ‘Behold, I have dreamed yet a dream: and, behold, the sun and the moon and eleven stars bowed down to me.’ 3
7.10 And he told it to his father, and to his brethren; and his father rebuked him, and said unto him: ‘What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down to thee to the earth?’ 37.11 And his brethren envied him; but his father kept the saying in mind. .
37.29 And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.
37.34 And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.
38.28 And it came to pass, when she travailed, that one put out a hand; and the midwife took and bound upon his hand a scarlet thread, saying: ‘This came out first.’ 38.29 And it came to pass, as he drew back his hand, that, behold his brother came out; and she said: ‘Wherefore hast thou made a breach for thyself?’ Therefore his name was called Perez. 38.30 And afterward came out his brother, that had the scarlet thread upon his hand; and his name was called Zerah.
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9.4 And Joseph found favour in his sight, and he ministered unto him. And he appointed him overseer over his house, and all that he had he put into his hand.
39.7 And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said: ‘Lie with me.’ 39.8 But he refused, and said unto his master’s wife: ‘Behold, my master, having me, knoweth not what is in the house, and he hath put all that he hath into my hand; 39.9 he is not greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife. How then can I do this great wickedness, and sin against God?’ 39.10 And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 39.11 And it came to pass on a certain day, when he went into the house to do his work, and there was none of the men of the house there within, 39.12 that she caught him by his garment, saying: ‘Lie with me.’ And he left his garment in her hand, and fled, and got him out. 39.13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 39.14 that she called unto the men of her house, and spoke unto them, saying: ‘See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice. 39.15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out.’ 39.16 And she laid up his garment by her, until his master came home. 39.17 And she spoke unto him according to these words, saying: ‘The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me. 39.18 And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.’
40.16 When the chief baker saw that the interpretation was good, he said unto Joseph: ‘I also saw in my dream, and, behold, three baskets of white bread were on my head; 40.17 and in the uppermost basket there was of all manner of baked food for Pharaoh; and the birds did eat them out of the basket upon my head.’
40.20 And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and the head of the chief baker among his servants. 40.21 And he restored the chief butler back unto his butlership; and he gave the cup into Pharaoh’s hand. 40.22 But he hanged the chief baker, as Joseph had interpreted to them. 40.23 Yet did not the chief butler remember Joseph, but forgot him.
41.38 And Pharaoh said unto his servants: ‘Can we find such a one as this, a man in whom the spirit of God is?’ 41.39 And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou. 41.40 Thou shalt be over my house, and according unto thy word shall all my people be ruled; only in the throne will I be greater than thou.’ 41.41 And Pharaoh said unto Joseph: ‘See, I have set thee over all the land of Egypt.’ 41.42 And Pharaoh took off his signet ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. 41.43 And he made him to ride in the second chariot which he had; and they cried before him: ‘Abrech’; and he set him over all the land of Egypt. 41.44 And Pharaoh said unto Joseph: ‘I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.’ 41.45 And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—
41.51 And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’
45.27 And they told him all the words of Joseph, which he had said unto them; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived.
46.2 And God spoke unto Israel in the visions of the night, and said: ‘Jacob, Jacob.’ And he said: ‘Here am I.’ 46.3 And He said: ‘I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation. 46.4 I will go down with thee into Egypt; and I will also surely bring thee up again; and Joseph shall put his hand upon thine eyes.’
46.20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.
46.31 And Joseph said unto his brethren, and unto his father’s house: ‘I will go up, and tell Pharaoh, and will say unto him: My brethren, and my father’s house, who were in the land of Canaan, are come unto me; 46.32 and the men are shepherds, for they have been keepers of cattle; and they have brought their flocks, and their herds, and all that they have. 46.33 And it shall come to pass, when Pharaoh shall call you, and shall say: What is your occupation? 46.34 that ye shall say: Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.’
47.4 And they said unto Pharaoh: ‘To sojourn in the land are we come; for there is no pasture for thy servants’flocks; for the famine is sore in the land of Canaan. Now therefore, we pray thee, let thy servants dwell in the land of Goshen.’
47.31 And he said: ‘Swear unto me.’ And he swore unto him. And Israel bowed down upon the bed’s head.
49.1 And Jacob called unto his sons, and said: ‘Gather yourselves together, that I may tell you that which shall befall you in the end of days. 49.2 Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father. 49.3 Reuben, thou art my first-born, My might, and the first-fruits of my strength; The excellency of dignity, and the excellency of power. 4
9.4 Unstable as water, have not thou the excellency; Because thou wentest up to thy father’s bed; Then defiledst thou it—he went up to my couch. 49.5 Simeon and Levi are brethren; Weapons of violence their kinship. 49.6 Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen. 49.7 Cursed be their anger, for it was fierce, And their wrath, for it was cruel; I will divide them in Jacob, And scatter them in Israel 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.
49.33 And when Jacob made an end of charging his sons, he gathered up his feet into the bed, and expired, and was gathered unto his people.
50.1 And Joseph fell upon his father’s face, and wept upon him, and kissed him.
50.10 And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they wailed with a very great and sore wailing; and he made a mourning for his father seven days.
50.11 And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said: ‘This is a grievous amourning to the Egyptians.’ Wherefore the name of it was called Abel-mizraim, which is beyond the Jordan.
50.12 And his sons did unto him according as he commanded them.
50.13 For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, for a possession of a burying-place, of Ephron the Hittite, in front of Mamre.
50.15 And when Joseph’s brethren saw that their father was dead, they said: ‘It may be that Joseph will hate us, and will fully requite us all the evil which we did unto him.’
50.17 So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil. And now, we pray thee, forgive the transgression of the servants of the God of thy father.’ And Joseph wept when they spoke unto him.
50.20 And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive. 50.21 Now therefore fear ye not; I will sustain you, and your little ones.’ And he comforted them, and spoke kindly unto them.' ' None |
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6. Hebrew Bible, Hosea, 2.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Levi ben Jacob • Licht, Jacob
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 243
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2.13 וְהִשְׁבַּתִּי כָּל־מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ׃'' None | sup>
2.13 I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons.'' None |
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7. Hebrew Bible, Leviticus, 1.2, 1.4-1.5, 1.14, 3.1-3.2, 4.4, 4.7, 11.38, 12.2-12.5, 15.13, 15.19, 15.24, 15.28, 16.21, 17.13, 18.6, 18.8, 18.18, 18.20, 19.23-19.24, 20.11, 20.22, 21.22-21.23 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Angels, Interaction of Jacob with • Epstein, Jacob N. • Jacob • Jacob, petition for bread • Jacobs, Louis • Jacobs, practiser • Judah son of Jacob; tribe • Milgrom, Jacob • Sussman, Jacob • Temple, Revealed to Jacob
Found in books: Allison (2018), 4 Baruch, 290, 301; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 196; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 50, 68; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 114; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 7; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 227; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 415; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 14, 18, 62, 226, 244, 247; Gera (2014), Judith, 306; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 117; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 91; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 180; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 28, 31, 57, 81, 84, 85, 268, 271; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 135; Levison (2023), The Greek Life of Adam and Eve. 453, 823; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 256; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 90; Stuckenbruck (2007), 1 Enoch 91-108, 84; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 151; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 156; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 94
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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׃
1.4 וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 1.5 וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃
1.14 וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃
3.1 וְאִם־זֶבַח שְׁלָמִים קָרְבָּנוֹ אִם מִן־הַבָּקָר הוּא מַקְרִיב אִם־זָכָר אִם־נְקֵבָה תָּמִים יַקְרִיבֶנּוּ לִפְנֵי יְהוָה׃
3.1 וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃ 3.2 וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃
4.4 וְהֵבִיא אֶת־הַפָּר אֶל־פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי יְהוָה וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ הַפָּר וְשָׁחַט אֶת־הַפָּר לִפְנֵי יְהוָה׃
4.7 וְנָתַן הַכֹּהֵן מִן־הַדָּם עַל־קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־דַּם הַפָּר יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃
11.38 וְכִי יֻתַּן־מַיִם עַל־זֶרַע וְנָפַל מִנִּבְלָתָם עָלָיו טָמֵא הוּא לָכֶם׃
12.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ 12.3 וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃ 12.4 וּשְׁלֹשִׁים יוֹם וּשְׁלֹשֶׁת יָמִים תֵּשֵׁב בִּדְמֵי טָהֳרָה בְּכָל־קֹדֶשׁ לֹא־תִגָּע וְאֶל־הַמִּקְדָּשׁ לֹא תָבֹא עַד־מְלֹאת יְמֵי טָהֳרָהּ׃ 12.5 וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃
15.13 וְכִי־יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר׃
15.19 וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃
15.24 וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃
15.28 וְאִם־טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר׃
16.21 וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו יָדָיו עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃
17.13 וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃
18.6 אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃
18.8 עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא׃
18.18 וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃' 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׃
20.11 וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת־יוּמְתוּ שְׁנֵיהֶם דְּמֵיהֶם בָּם׃
20.22 וּשְׁמַרְתֶּם אֶת־כָּל־חֻקֹּתַי וְאֶת־כָּל־מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם וְלֹא־תָקִיא אֶתְכֶם הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לָשֶׁבֶת בָּהּ׃ 2
1.22 לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃ 2
1.23 אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃'' 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.
1.4 And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. 1.5 And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.
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.
3.1 And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD. 3.2 And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about.
4.4 And he shall bring the bullock unto the door of the tent of meeting before the LORD; and he shall lay his hand upon the head of the bullock, and kill the bullock before the LORD.
4.7 And the priest shall put of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tent of meeting; and all the remaining blood of the bullock shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting.
11.38 But if water be put upon the seed, and aught of their carcass fall thereon, it is unclean unto you.
12.2 Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean. 12.3 And in the eighth day the flesh of his foreskin shall be circumcised. 12.4 And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled. 12.5 But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days.
15.13 And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean.
15.19 And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even.
15.24 And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. .
15.28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.
16.21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.
17.13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust.
18.6 None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.
18.8 The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.
18.18 And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.
18.20 And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.
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.
20.11 And the man that lieth with his father’s wife—he hath uncovered his father’s nakedness—both of them shall surely be put to death; their blood shall be upon them.
20.22 Ye shall therefore keep all My statutes, and all Mine ordices, and do them, that the land, whither I bring you to dwell therein, vomit you not out. 2
1.22 He may eat the bread of his God, both of the most holy, and of the holy. 2
1.23 Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them.' ' None |
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8. Hebrew Bible, Malachi, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jacob • Jacob and/or Esau
Found in books: Karfíková (2012), Grace and the Will According to Augustine, 210; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118, 122
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1.2 אָהַבְתִּי אֶתְכֶם אָמַר יְהוָה וַאֲמַרְתֶּם בַּמָּה אֲהַבְתָּנוּ הֲלוֹא־אָח עֵשָׂו לְיַעֲקֹב נְאֻם־יְהוָה וָאֹהַב אֶת־יַעֲקֹב׃'' None | sup>
1.2 I have loved you, saith the LORD. Yet ye say: ‘Wherein hast Thou loved us?’ Was not Esau Jacob’s brother? Saith the LORD; Yet I loved Jacob;'' None |
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9. Hebrew Bible, Micah, 3.9, 6.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jacob • Milgrom, Jacob
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 153; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 81; Levison (2009), Filled with the Spirit, 45, 47; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 430
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3.9 שִׁמְעוּ־נָא זֹאת רָאשֵׁי בֵּית יַעֲקֹב וּקְצִינֵי בֵּית יִשְׂרָאֵל הַמֲתַעֲבִים מִשְׁפָּט וְאֵת כָּל־הַיְשָׁרָה יְעַקֵּשׁוּ׃
6.7 הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃'' None | sup>
3.9 Hear this, I pray you, ye heads of the house of Jacob, and rulers of the house of Israel, that abhor justice, and pervert all equity;
6.7 Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’'' None |
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10. Hebrew Bible, Numbers, 11.5, 11.11-11.13, 11.29, 12.1-12.13, 19.11, 19.14-19.16, 19.18, 21.2, 21.4-21.5, 21.7, 22.11, 24.5, 25.1-25.5, 27.16-27.17, 28.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Dreams (in Hebrew Bible and Jewish literature), Jacob • Incubation (Israelite/Jewish), Jacob at Beer Sheva and Bethel(?) • Israel (Jacob) • Jacob • Jacob (Patriarch) • Jacob of Serugh • Jacob, death of • Jacob, incubation at Beer Sheva(?) • Joseph (son of Jacob the patriarch) • Judah, son of Jacob • Milgrom, Jacob • Sussman, Jacob
Found in books: Allison (2018), 4 Baruch, 199, 290, 301; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 41; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 121; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 133; Gera (2014), Judith, 208, 310, 392, 417; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 116; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 231; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 183; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 80; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 28, 31, 56, 57; Levison (2009), Filled with the Spirit, 42, 56; Levison (2023), The Greek Life of Adam and Eve. 853, 933; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 214; Neusner (2004), The Idea of History in Rabbinic Judaism, 275; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 29, 215; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 24; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 129; Sly (1990), Philo's Perception of Women, 14; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 130
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11.5 זָכַרְנוּ אֶת־הַדָּגָה אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם אֵת הַקִּשֻּׁאִים וְאֵת הָאֲבַטִּחִים וְאֶת־הֶחָצִיר וְאֶת־הַבְּצָלִים וְאֶת־הַשּׁוּמִים׃
11.11 וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃ 11.12 הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 11.13 מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃
11.29 וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃
12.1 וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃
12.1 וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 12.2 וַיֹּאמְרוּ הֲרַק אַךְ־בְּמֹשֶׁה דִּבֶּר יְהוָה הֲלֹא גַּם־בָּנוּ דִבֵּר וַיִּשְׁמַע יְהוָה׃ 12.3 וְהָאִישׁ מֹשֶׁה ענו עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 12.4 וַיֹּאמֶר יְהוָה פִּתְאֹם אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם׃ 12.5 וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6 וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7 לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8 פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.9 וַיִּחַר אַף יְהוָה בָּם וַיֵּלַךְ׃' 12.11 וַיֹּאמֶר אַהֲרֹן אֶל־מֹשֶׁה בִּי אֲדֹנִי אַל־נָא תָשֵׁת עָלֵינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ׃
12.12 אַל־נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ׃
12.13 וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ׃
19.11 הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃
19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ 19.15 וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃ 19.16 וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃
19.18 וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל־הָאֹהֶל וְעַל־כָּל־הַכֵּלִים וְעַל־הַנְּפָשׁוֹת אֲשֶׁר הָיוּ־שָׁם וְעַל־הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל אוֹ בַמֵּת אוֹ בַקָּבֶר׃
21.2 וַיִּדַּר יִשְׂרָאֵל נֶדֶר לַיהוָה וַיֹּאמַר אִם־נָתֹן תִּתֵּן אֶת־הָעָם הַזֶּה בְּיָדִי וְהַחֲרַמְתִּי אֶת־עָרֵיהֶם׃
21.2 וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב רֹאשׁ הַפִּסְגָּה וְנִשְׁקָפָה עַל־פְּנֵי הַיְשִׁימֹן׃
21.4 וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ׃ 21.5 וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃
21.7 וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃
22.11 הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם וַיְכַס אֶת־עֵין הָאָרֶץ עַתָּה לְכָה קָבָה־לִּי אֹתוֹ אוּלַי אוּכַל לְהִלָּחֶם בּוֹ וְגֵרַשְׁתִּיו׃
24.5 מַה־טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל׃
25.1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃
25.1 וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃ 25.2 וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3 וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ 25.4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 25.5 וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃
27.16 יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃ 27.17 אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃
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>
11.5 We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
11.11 And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me? 11.12 Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers? 11.13 Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat.
11.29 And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’
12.1 And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. 12.2 And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.— 12.3 Now the man Moses was very meek, above all the men that were upon the face of the earth.— 12.4 And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out. 12.5 And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth. 12.6 And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream. 12.7 My servant Moses is not so; he is trusted in all My house; 12.8 with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’ 12.9 And the anger of the LORD was kindled against them; and He departed.
12.10 And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous.
12.11 And Aaron said unto Moses: ‘Oh my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned.
12.12 Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’
12.13 And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’
19.11 He that toucheth the dead, even any man’s dead body, shall be unclean seven days;
19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. 19.15 And every open vessel, which hath no covering close-bound upon it, is unclean. 19.16 And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.
19.18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave.
21.2 And Israel vowed a vow unto the LORD, and said: ‘If Thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.’
21.4 And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way. 21.5 And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’
21.7 And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.
22.11 Behold the people that is come out of Egypt, it covereth the face of the earth; now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.’
24.5 How goodly are thy tents, O Jacob, Thy dwellings, O Israel!
25.1 And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab. 25.2 And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. 25.3 And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel. 25.4 And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’ 25.5 And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’
27.16 ’Let the LORD, the God of the spirits of all flesh, set a man over the congregation, 27.17 who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’
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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11. Hebrew Bible, Proverbs, 3.19, 8.22-8.23, 8.27-8.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jacob • Klein, Jacob
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 12, 13; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 66; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 159; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
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3.19 יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃
8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23 מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃
8.27 בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28 בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29 בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃'' None | sup>
3.19 The LORD by wisdom founded the earth; By understanding He established the heavens.
8.22 The LORD made me as the beginning of His way, The first of His works of old. 8.23 I was set up from everlasting, from the beginning, Or ever the earth was.
8.27 When He established the heavens, I was there; When He set a circle upon the face of the deep, 8.28 When He made firm the skies above, When the fountains of the deep showed their might, 8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;'' None |
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12. Hebrew Bible, Psalms, 2.7, 26.2, 41.14, 44.23, 60.1, 78.52, 80.2-80.3, 81.6, 89.30, 104.15, 106.35-106.39, 110.2, 133.3, 147.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob • Jacob (Patriarch) • Jacob Intercisus • Jacob b. Abina (R.) • Joseph (son of Jacob) • Joseph, son of Jacob • Milgrom, Jacob • Testament of Jacob
Found in books: Allison (2018), 4 Baruch, 194, 198, 301; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 157; Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 168; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 327; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 153, 340, 344; Flatto (2021), The Crown and the Courts, 272; Gera (2014), Judith, 285, 287; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 183; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 209; Katzoff (2019), On Jews in the Roman World: Collected Studies. 361; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 265, 267; Levine Allison and Crossan (2006), The Historical Jesus in Context, 360; Levison (2023), The Greek Life of Adam and Eve. 821, 922; Neusner (2004), The Idea of History in Rabbinic Judaism, 276; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 291, 544; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 98; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 94; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 72; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 174, 194, 202; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 184; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217, 429
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2.7 אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃
26.2 בְּחָנֵנִי יְהוָה וְנַסֵּנִי צרופה צָרְפָה כִלְיוֹתַי וְלִבִּי׃
41.14 בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מֵהָעוֹלָם וְעַד הָעוֹלָם אָמֵן וְאָמֵן׃
44.23 כִּי־עָלֶיךָ הֹרַגְנוּ כָל־הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה׃
78.52 וַיַּסַּע כַּצֹּאן עַמּוֹ וַיְנַהֲגֵם כַּעֵדֶר בַּמִּדְבָּר׃
80.2 יְהוָה אֱלֹהִים צְבָאוֹת הֲשִׁיבֵנוּ הָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה׃
80.2 רֹעֵה יִשְׂרָאֵל הַאֲזִינָה נֹהֵג כַּצֹּאן יוֹסֵף יֹשֵׁב הַכְּרוּבִים הוֹפִיעָה׃ 80.3 לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת־גְּבוּרָתֶךָ וּלְכָה לִישֻׁעָתָה לָּנוּ׃' 104.15 וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃
106.35 וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם׃ 106.36 וַיַּעַבְדוּ אֶת־עֲצַבֵּיהֶם וַיִּהְיוּ לָהֶם לְמוֹקֵשׁ׃ 106.37 וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 106.38 וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃ 106.39 וַיִּטְמְאוּ בְמַעֲשֵׂיהֶם וַיִּזְנוּ בְּמַעַלְלֵיהֶם׃
133.3 כְּטַל־חֶרְמוֹן שֶׁיֹּרֵד עַל־הַרְרֵי צִיּוֹן כִּי שָׁם צִוָּה יְהוָה אֶת־הַבְּרָכָה חַיִּים עַד־הָעוֹלָם׃'' None | sup>
2.7 I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 26.2 Examine me, O LORD, and try me; test my reins and my heart.
41.14 Blessed be the LORD, the God of Israel, from everlasting and to everlasting. Amen, and Amen.
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.
80.2 Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that art enthroned upon the cherubim, shine forth. 80.3 Before Ephraim and Benjamin and Manasseh, stir up Thy might, And come to save us.
89.30 His seed also will I make to endure for ever, And his throne as the days of heaven.' "
104.15 And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart." 106.35 But mingled themselves with the nations, And learned their works; 106.36 And they served their idols, Which became a snare unto them; 106.37 Yea, they sacrificed their sons and their daughters unto demons, 106.38 And shed innocent blood, even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood. 106.39 Thus were they defiled with their works, And went astray in their doings.
133.3 Like the dew of Hermon, That cometh down upon the mountains of Zion; For there the LORD commanded the blessing, Even life for ever.' " None |
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13. Hebrew Bible, Ruth, 1.1-1.4, 1.22, 2.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jacob • Judah, son of Jacob
Found in books: Gera (2014), Judith, 258, 259, 260; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 119
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1.1 וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ וַיֵּלֶךְ אִישׁ מִבֵּית לֶחֶם יְהוּדָה לָגוּר בִּשְׂדֵי מוֹאָב הוּא וְאִשְׁתּוֹ וּשְׁנֵי בָנָיו׃
1.1 וַתֹּאמַרְנָה־לָּהּ כִּי־אִתָּךְ נָשׁוּב לְעַמֵּךְ׃ 1.2 וְשֵׁם הָאִישׁ אֱ\u200dלִימֶלֶךְ וְשֵׁם אִשְׁתּוֹ נָעֳמִי וְשֵׁם שְׁנֵי־בָנָיו מַחְלוֹן וְכִלְיוֹן אֶפְרָתִים מִבֵּית לֶחֶם יְהוּדָה וַיָּבֹאוּ שְׂדֵי־מוֹאָב וַיִּהְיוּ־שָׁם׃ 1.2 וַתֹּאמֶר אֲלֵיהֶן אַל־תִּקְרֶאנָה לִי נָעֳמִי קְרֶאןָ לִי מָרָא כִּי־הֵמַר שַׁדַּי לִי מְאֹד׃ 1.3 וַיָּמָת אֱלִימֶלֶךְ אִישׁ נָעֳמִי וַתִּשָּׁאֵר הִיא וּשְׁנֵי בָנֶיהָ׃ 1.4 וַיִּשְׂאוּ לָהֶם נָשִׁים מֹאֲבִיּוֹת שֵׁם הָאַחַת עָרְפָּה וְשֵׁם הַשֵּׁנִית רוּת וַיֵּשְׁבוּ שָׁם כְּעֶשֶׂר שָׁנִים׃
1.22 וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְּׂדֵי מוֹאָב וְהֵמָּה בָּאוּ בֵּית לֶחֶם בִּתְחִלַּת קְצִיר שְׂעֹרִים׃
2.6 וַיַּעַן הַנַּעַר הַנִּצָּב עַל־הַקּוֹצְרִים וַיֹּאמַר נַעֲרָה מוֹאֲבִיָּה הִיא הַשָּׁבָה עִם־נָעֳמִי מִשְּׂדֵה מוֹאָב׃'' None | sup>
1.1 AND IT came to pass in the days when the judges judged, that there was a famine in the land. And a certain man of Beth-lehem in Judah went to sojourn in the field of Moab, he, and his wife, and his two sons. 1.2 And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem in Judah. And they came into the field of Moab, and continued there. 1.3 And Elimelech Naomi’s husband died; and she was left, and her two sons. 1.4 And they took them wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth; and they dwelt there about ten years.
1.22 So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the field of Moab—and they came to Beth-lehem in the beginning of barley harvest.
2.6 And the servant that was set over the reapers answered and said: ‘It is a Moabitish damsel that came back with Naomi out of the field of Moab;'' None |
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14. Hebrew Bible, 1 Kings, 3.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Dreams (in Hebrew Bible and Jewish literature), Jacob • Incubation (Israelite/Jewish), Jacob at Beer Sheva and Bethel(?) • Jacob • Jacob, incubation at Beer Sheva(?)
Found in books: Allison (2018), 4 Baruch, 301; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64; Gera (2014), Judith, 263; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68
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3.14 וְאִם תֵּלֵךְ בִּדְרָכַי לִשְׁמֹר חֻקַּי וּמִצְוֺתַי כַּאֲשֶׁר הָלַךְ דָּוִיד אָבִיךָ וְהַאַרַכְתִּי אֶת־יָמֶיךָ׃' ' None | sup>
3.14 And if thou wilt walk in My ways, to keep My statutes and My commandments, as thy father David did walk, then I will lengthen thy days.’' ' None |
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15. Hebrew Bible, 1 Samuel, 1.1, 1.11, 2.1, 12.6-12.10, 15.35, 16.3, 18.7, 31.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Israel (Jacob) • Israel see Jacob, Israel, kingdom of • Jacob • Jacob (Biblical Figure), and Rachel, Biblical narrative • Jacob (Patriarch) • Jacob Intercisus • Jacob Sasportas • Jacob b. Abina (R.) • Joseph (son of Jacob) • death, of Jacob
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55, 57; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 153; Gera (2014), Judith, 201, 256, 257, 335, 383, 475; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 185, 187; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 79, 80; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 89; Levine Allison and Crossan (2006), The Historical Jesus in Context, 217; Levison (2009), Filled with the Spirit, 56; Levison (2023), The Greek Life of Adam and Eve. 558, 1059; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 149; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 519
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1.1 וְהִיא מָרַת נָפֶשׁ וַתִּתְפַּלֵּל עַל־יְהוָה וּבָכֹה תִבְכֶּה׃
1.1 וַיְהִי אִישׁ אֶחָד מִן־הָרָמָתַיִם צוֹפִים מֵהַר אֶפְרָיִם וּשְׁמוֹ אֶלְקָנָה בֶּן־יְרֹחָם בֶּן־אֱלִיהוּא בֶּן־תֹּחוּ בֶן־צוּף אֶפְרָתִי׃
1.11 וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃
2.1 וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃
2.1 יְהוָה יֵחַתּוּ מריבו מְרִיבָיו עלו עָלָיו בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃
12.6 וַיֹּאמֶר שְׁמוּאֵל אֶל־הָעָם יְהוָה אֲשֶׁר עָשָׂה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וַאֲשֶׁר הֶעֱלָה אֶת־אֲבֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם׃ 12.7 וְעַתָּה הִתְיַצְּבוּ וְאִשָּׁפְטָה אִתְּכֶם לִפְנֵי יְהוָה אֵת כָּל־צִדְקוֹת יְהוָה אֲשֶׁר־עָשָׂה אִתְּכֶם וְאֶת־אֲבוֹתֵיכֶם׃ 12.8 כַּאֲשֶׁר־בָּא יַעֲקֹב מִצְרָיִם וַיִּזְעֲקוּ אֲבוֹתֵיכֶם אֶל־יְהוָה וַיִּשְׁלַח יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וַיּוֹצִיאוּ אֶת־אֲבֹתֵיכֶם מִמִּצְרַיִם וַיֹּשִׁבוּם בַּמָּקוֹם הַזֶּה׃ 12.9 וַיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹהֵיהֶם וַיִּמְכֹּר אֹתָם בְּיַד סִיסְרָא שַׂר־צְבָא חָצוֹר וּבְיַד־פְּלִשְׁתִּים וּבְיַד מֶלֶךְ מוֹאָב וַיִּלָּחֲמוּ בָּם׃' 16.3 וְקָרָאתָ לְיִשַׁי בַּזָּבַח וְאָנֹכִי אוֹדִיעֲךָ אֵת אֲשֶׁר־תַּעֲשֶׂה וּמָשַׁחְתָּ לִי אֵת אֲשֶׁר־אֹמַר אֵלֶיךָ׃
18.7 וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ הִכָּה שָׁאוּל באלפו בַּאֲלָפָיו וְדָוִד בְּרִבְבֹתָיו׃ 3
1.13 וַיִּקְחוּ אֶת־עַצְמֹתֵיהֶם וַיִּקְבְּרוּ תַחַת־הָאֶשֶׁל בְּיָבֵשָׁה וַיָּצֻמוּ שִׁבְעַת יָמִים׃'' None | sup>
1.1 Now there was a certain man of Ramatayim-żofim, in mount Efrayim, and his name was Elqana, the son of Yeroĥam, the son of Elihu the son of Toĥu, the son of Żuf, an Efratite:
1.11 And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.
2.1 And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.
12.6 And Shemu᾽el said to the people, It is the Lord that made Moshe and Aharon, and that brought your fathers up out of the land of Miżrayim. 12.7 Now therefore stand still, that I may plead with you before the Lord concerning all the righteous acts of the Lord, which he did to you and to your fathers. 12.8 When Ya῾aqov was come into Miżrayim, and your fathers cried to the Lord, then the Lord sent Moshe and Aharon, who brought your fathers out of Miżrayim, and made them dwell in this place. 12.9 And when they forgot the Lord their God, he sold them into the hand of Sisera, captain of the host of Ĥażor, and into the hand of the Pelishtim, and into the hand of the king of Mo᾽av, and they fought against them. 1
2.10 And they cried to the Lord, and said, We have sinned, because we have forsaken the Lord, and have served the Ba῾alim and the ῾Ashtarot: but now deliver us out of the hand of our enemies, and we will serve Thee.
16.3 And call Yishay to the sacrifice, and I will make known to thee what thou shalt do: and thou shalt anoint to me him whom I name to thee.
18.7 And the women answered one another as they danced, and said, Sha᾽ul has slain his thousands, and David his ten thousands. 3
1.13 And they took their bones, and buried them under a tamarisk tree at Yavesh, and fasted seven days.' ' None |
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16. Hebrew Bible, 2 Kings, 2.12, 5.2, 6.21, 6.23, 13.23, 17.13, 19.15, 23.30 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Aḥa b. Jacob (R.) • Israel see Jacob, Israel, kingdom of • Jacob • Jacob, Patriarch, • Joseph (son of Jacob the patriarch)
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, 102, 118, 298; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 237; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 79; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316; Gera (2014), Judith, 201, 304; Levison (2009), Filled with the Spirit, 124; Levison (2023), The Greek Life of Adam and Eve. 378; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 151; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147
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2.12 וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃
5.2 וַאֲרָם יָצְאוּ גְדוּדִים וַיִּשְׁבּוּ מֵאֶרֶץ יִשְׂרָאֵל נַעֲרָה קְטַנָּה וַתְּהִי לִפְנֵי אֵשֶׁת נַעֲמָן׃
5.2 וַיֹּאמֶר גֵּיחֲזִי נַעַר אֱלִישָׁע אִישׁ־הָאֱלֹהִים הִנֵּה חָשַׂךְ אֲדֹנִי אֶת־נַעֲמָן הָאֲרַמִּי הַזֶּה מִקַּחַת מִיָּדוֹ אֵת אֲשֶׁר־הֵבִיא חַי־יְהוָה כִּי־אִם־רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה׃
6.21 וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל אֶל־אֱלִישָׁע כִּרְאֹתוֹ אוֹתָם הַאַכֶּה אַכֶּה אָבִי׃
6.23 וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל׃
13.23 וַיָּחָן יְהוָה אֹתָם וַיְרַחֲמֵם וַיִּפֶן אֲלֵיהֶם לְמַעַן בְּרִיתוֹ אֶת־אַבְרָהָם יִצְחָק וְיַעֲקֹב וְלֹא אָבָה הַשְׁחִיתָם וְלֹא־הִשְׁלִיכָם מֵעַל־פָּנָיו עַד־עָתָּה׃
17.13 וַיָּעַד יְהוָה בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל־נביאו נְבִיאֵי כָל־חֹזֶה לֵאמֹר שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים וְשִׁמְרוּ מִצְוֺתַי חֻקּוֹתַי כְּכָל־הַתּוֹרָה אֲשֶׁר צִוִּיתִי אֶת־אֲבֹתֵיכֶם וַאֲשֶׁר שָׁלַחְתִּי אֲלֵיכֶם בְּיַד עֲבָדַי הַנְּבִיאִים׃
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>
2.12 And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces.
5.2 And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.
6.21 And the king of Israel said unto Elisha, when he saw them: ‘My father, shall I smite them? shall I smite them?’
6.23 And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel.
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.
17.13 yet the LORD forewarned Israel, and Judah, by the hand of every prophet, and of every seer, saying: ‘Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of My servants the prophets’;
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.
23.30 And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead.'' None |
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17. Hebrew Bible, 2 Samuel, 3.31, 6.14-6.16, 6.20, 6.23, 7.12-7.14, 11.2-11.3, 12.7, 12.11, 12.15, 13.7, 13.12-13.13, 13.19 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Dreams (in Hebrew Bible and Jewish literature), Jacob • Incubation (Israelite/Jewish), Jacob at Beer Sheva and Bethel(?) • Jacob • Jacob Sasportas • Jacob, incubation at Bethel(?) • Jacob, son of Isaac • Joseph (son of Jacob) • Milgrom, Jacob
Found in books: Allison (2018), 4 Baruch, 116; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 37; Flatto (2021), The Crown and the Courts, 62; Gera (2014), Judith, 256, 263, 307, 308, 335, 383, 473; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 117; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297; Levison (2023), The Greek Life of Adam and Eve. 378; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 120; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 208; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 71; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 98; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 440, 519
sup>
3.31 וַיֹּאמֶר דָּוִד אֶל־יוֹאָב וְאֶל־כָּל־הָעָם אֲשֶׁר־אִתּוֹ קִרְעוּ בִגְדֵיכֶם וְחִגְרוּ שַׂקִּים וְסִפְדוּ לִפְנֵי אַבְנֵר וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה׃
6.14 וְדָוִד מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר אֵפוֹד בָּד׃ 6.15 וְדָוִד וְכָל־בֵּית יִשְׂרָאֵל מַעֲלִים אֶת־אֲרוֹן יְהוָה בִּתְרוּעָה וּבְקוֹל שׁוֹפָר׃ 6.16 וְהָיָה אֲרוֹן יְהוָה בָּא עִיר דָּוִד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי יְהוָה וַתִּבֶז לוֹ בְּלִבָּהּ׃' 6.23 וּלְמִיכַל בַּת־שָׁאוּל לֹא־הָיָה לָהּ יָלֶד עַד יוֹם מוֹתָהּ׃
7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃
11.2 וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃
11.2 וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃ 11.3 וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃
12.7 וַיֹּאמֶר נָתָן אֶל־דָּוִד אַתָּה הָאִישׁ כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי מְשַׁחְתִּיךָ לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאָנֹכִי הִצַּלְתִּיךָ מִיַּד שָׁאוּל׃
12.11 כֹּה אָמַר יְהוָה הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת־נָשֶׁיךָ לְעֵינֶיךָ וְנָתַתִּי לְרֵעֶיךָ וְשָׁכַב עִם־נָשֶׁיךָ לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת׃
12.15 וַיֵּלֶךְ נָתָן אֶל־בֵּיתוֹ וַיִּגֹּף יְהוָה אֶת־הַיֶּלֶד אֲשֶׁר יָלְדָה אֵשֶׁת־אוּרִיָּה לְדָוִד וַיֵּאָנַשׁ׃
13.7 וַיִּשְׁלַח דָּוִד אֶל־תָּמָר הַבַּיְתָה לֵאמֹר לְכִי נָא בֵּית אַמְנוֹן אָחִיךְ וַעֲשִׂי־לוֹ הַבִּרְיָה׃
13.12 וַתֹּאמֶר לוֹ אַל־אָחִי אַל־תְּעַנֵּנִי כִּי לֹא־יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל אַל־תַּעֲשֵׂה אֶת־הַנְּבָלָה הַזֹּאת׃ 13.13 וַאֲנִי אָנָה אוֹלִיךְ אֶת־חֶרְפָּתִי וְאַתָּה תִּהְיֶה כְּאַחַד הַנְּבָלִים בְּיִשְׂרָאֵל וְעַתָּה דַּבֶּר־נָא אֶל־הַמֶּלֶךְ כִּי לֹא יִמְנָעֵנִי מִמֶּךָּ׃
13.19 וַתִּקַּח תָּמָר אֵפֶר עַל־רֹאשָׁהּ וּכְתֹנֶת הַפַּסִּים אֲשֶׁר עָלֶיהָ קָרָעָה וַתָּשֶׂם יָדָהּ עַל־רֹאשָׁהּ וַתֵּלֶךְ הָלוֹךְ וְזָעָקָה׃'' None | sup>
3.31 And David said to Yo᾽av, and to all the people that were with him, Rend your clothes, and gird yourselves with sackcloth, and mourn before Avner. And king David himself followed the bier.
6.14 And David leaped about before the Lord with all his might; and David was girded with a linen efod. 6.15 So David and all the house of Yisra᾽el brought up the ark of the Lord with shouting, and with the sound of the shofar. 6.16 And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart.
6.20 Then David returned to bless his household. And Mikhal the daughter of Sha᾽ul came out to meet David, and said, How glorious was the king of Yisra᾽el today, in that he uncovered himself today in the eyes of the handmaids of his servants, as one of the low fellows shamelessly uncovers himself!
6.23 And Mikhal the daughter of Sha᾽ul had no child to the day of her death.
7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:
11.2 And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon. 11.3 And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite?
12.7 And Natan said to David, Thou art the man. Thus says the Lord God of Yisra᾽el, I anointed thee king over Yisra᾽el, and I delivered thee out of the hand of Sha᾽ul;
12.11 Thus says the Lord, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.
12.15 And Natan departed to his house. And the Lord struck the child that Uriyya’s wife bore to David, and it was very sick.
13.7 Then David sent home to Tamar, saying, Go now to thy brother Amnon’s house, and prepare food for him.
13.12 And she answered him, No, my brother, do not force me; for no such thing ought to be done in Yisra᾽el; do not do this shameful deed. 13.13 And I, where should I carry my shame? and as for thee, thou shalt be as one of the base men in Yisra᾽el. Now therefore, I pray thee, speak to the king; for he will not withhold me from thee.
13.19 And Tamar put ashes on her head, and tore her long sleeved garment that was on her, and laid her hand on her head, crying aloud as she went.'' None |
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18. Hebrew Bible, Isaiah, 11.2, 14.13, 24.17, 33.22, 45.4, 45.7, 46.3, 48.1, 48.8, 49.10, 59.20, 65.4, 66.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Dreams (in Hebrew Bible and Jewish literature), Jacob • Incubation (Israelite/Jewish), Jacob at Beer Sheva and Bethel(?) • Jacob • Jacob, incubation at Beer Sheva(?) • Levi ben Jacob • Milgrom, Jacob • Neusner, Jacob
Found in books: Allison (2018), 4 Baruch, 201; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 56; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 219; Gera (2014), Judith, 260; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 114; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 171; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 267; Levison (2009), Filled with the Spirit, 56; Levison (2023), The Greek Life of Adam and Eve. 502, 558, 622, 821; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 243, 244; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 129, 130; Neusner (2004), The Idea of History in Rabbinic Judaism, 276; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 224; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 188; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 188; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 62; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147, 430; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 150
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11.2 וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
14.13 וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃
24.17 פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃
33.22 כִּי יְהוָה שֹׁפְטֵנוּ יְהוָה מְחֹקְקֵנוּ יְהוָה מַלְכֵּנוּ הוּא יוֹשִׁיעֵנוּ׃
45.4 לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ וְלֹא יְדַעְתָּנִי׃
45.7 יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃
46.3 שִׁמְעוּ אֵלַי בֵּית יַעֲקֹב וְכָל־שְׁאֵרִית בֵּית יִשְׂרָאֵל הַעֲמֻסִים מִנִּי־בֶטֶן הַנְּשֻׂאִים מִנִּי־רָחַם׃' 65.4 הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַׂר הַחֲזִיר ופרק וּמְרַק פִּגֻּלִים כְּלֵיהֶם׃
66.12 כִּי־כֹה אָמַר יְהוָה הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשָׁעֳשָׁעוּ׃'' None | sup>
11.2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
14.13 And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;
24.17 Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth.
33.22 For the LORD is our Judge, The LORD is our Lawgiver, The LORD is our King; He will save us.
45.4 For the sake of Jacob My servant, and Israel Mine elect, I have called thee by thy name, I have surnamed thee, though thou hast not known Me.
45.7 I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.
46.3 Hearken unto Me, O house of Jacob, and all the remt of the house of Israel, that are borne by Me from the birth, that are carried from the womb:
49.10 They shall not hunger nor thirst, Neither shall the heat nor sun smite them; For He that hath compassion on them will lead them, Even by the springs of water will He guide them.
59.20 And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the LORD.
65.4 That sit among the graves, and lodge in the vaults; that eat swine’s flesh, and broth of abominable things is in their vessels;
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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19. Hebrew Bible, Jeremiah, 2.2, 7.21, 9.6, 13.17, 15.5, 23.2, 31.15-31.16, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac bar Jacob (R.) • Jacob • Jacob Berav • Licht, Jacob • Milgrom, Jacob
Found in books: Allison (2018), 4 Baruch, 20, 201, 298; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 231; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 163; Gera (2014), Judith, 287, 304; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 171; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 81, 165, 267; Levison (2023), The Greek Life of Adam and Eve. 622; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 208; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 251; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 93; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 224
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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׃
7.21 כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃
13.17 וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה־נַפְשִׁי מִפְּנֵי גֵוָה וְדָמֹעַ תִּדְמַע וְתֵרַד עֵינִי דִּמְעָה כִּי נִשְׁבָּה עֵדֶר יְהוָה׃
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׃
31.15 כֹּה אָמַר יְהוָה קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל־בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל־בָּנֶיהָ כִּי אֵינֶנּוּ׃ 31.16 כֹּה אָמַר יְהוָה מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם־יְהוָה וְשָׁבוּ מֵאֶרֶץ אוֹיֵב׃
31.31 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃' ' 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.
7.21 Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh.
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.
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.
31.15 Thus saith the LORD: A voice is heard in Ramah, Lamentation, and bitter weeping, Rachel weeping for her children; She refuseth to be comforted for her children, Because they are not. 31.16 Thus saith the LORD: Refrain thy voice from weeping, And thine eyes from tears; For thy work shall be rewarded, saith the LORD; And they shall come back from the land of the enemy.
31.31 Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. 31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.' ' None |
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20. Hebrew Bible, Joshua, 7.6, 7.13 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob • Milgrom, Jacob
Found in books: Allison (2018), 4 Baruch, 116; Gera (2014), Judith, 392; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 183; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 268
sup>
7.6 וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃
7.13 קֻם קַדֵּשׁ אֶת־הָעָם וְאָמַרְתָּ הִתְקַדְּשׁוּ לְמָחָר כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל חֵרֶם בְּקִרְבְּךָ יִשְׂרָאֵל לֹא תוּכַל לָקוּם לִפְנֵי אֹיְבֶיךָ עַד־הֲסִירְכֶם הַחֵרֶם מִקִּרְבְּכֶם׃'' None | sup>
7.6 And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads.
7.13 Up, sanctify the people, and say: Sanctify yourselves against tomorrow; for thus saith the LORD, the God of Israel: There is a curse in the midst of thee, O Israel; thou canst not stand before thine enemies, until ye take away the accursed thing from among you.'' None |
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21. Hebrew Bible, Judges, 2.8, 13.17, 13.19-13.20, 16.16-16.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Jacob • Judah, son of Jacob • Milgrom, Jacob
Found in books: Allison (2018), 4 Baruch, 102; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 148; Gera (2014), Judith, 386, 475; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 116; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 269; Levison (2009), Filled with the Spirit, 42; Levison (2023), The Greek Life of Adam and Eve. 821; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 104
sup>
2.8 וַיָּמָת יְהוֹשֻׁעַ בִּן־נוּן עֶבֶד יְהוָה בֶּן־מֵאָה וָעֶשֶׂר שָׁנִים׃
13.17 וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה מִי שְׁמֶךָ כִּי־יָבֹא דבריך דְבָרְךָ וְכִבַּדְנוּךָ׃
13.19 וַיִּקַּח מָנוֹחַ אֶת־גְּדִי הָעִזִּים וְאֶת־הַמִּנְחָה וַיַּעַל עַל־הַצּוּר לַיהוָה וּמַפְלִא לַעֲשׂוֹת וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים׃' 16.16 וַיְהִי כִּי־הֵצִיקָה לּוֹ בִדְבָרֶיהָ כָּל־הַיָּמִים וַתְּאַלֲצֵהוּ וַתִּקְצַר נַפְשׁוֹ לָמוּת׃ 16.17 וַיַּגֶּד־לָהּ אֶת־כָּל־לִבּוֹ וַיֹּאמֶר לָהּ מוֹרָה לֹא־עָלָה עַל־רֹאשִׁי כִּי־נְזִיר אֱלֹהִים אֲנִי מִבֶּטֶן אִמִּי אִם־גֻּלַּחְתִּי וְסָר מִמֶּנִּי כֹחִי וְחָלִיתִי וְהָיִיתִי כְּכָל־הָאָדָם׃'' None | sup>
2.8 And Yehoshua the son of Nun, the servant of the Lord, died, being a hundred and ten years old.
13.17 And Manoaĥ said to the angel of the Lord, What is thy name, that when thy sayings come to pass we may do thee honour?
13.19 So Manoaĥ took the kid with the meal offering, and offered it upon the rock to the Lord: and the angel did wondrously, and Manoaĥ and his wife looked on. 13.20 For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoaĥ and his wife looked on it, and fell on their faces to the ground.
16.16 And it came to pass, when she harassed him daily with her words, and urged him, so that he was sick to death; 16.17 that he told her all his heart, and said to her, There has not come a razor upon my head; for I have been a Nazir to God from my mother’s womb: if I am shaved, then my strength will go from me, and I shall become weak, and be like any other man.' ' None |
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22. Hebrew Bible, Lamentations, 2.1, 2.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Al Qirqisani, Jacob • Jacob • Milgrom, Jacob
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 149, 294; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 269; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 544
sup>
2.1 אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃
2.1 יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃
2.3 גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃'' None | sup>
2.1 How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger.
2.3 He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about.'' None |
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23. Homer, Iliad, 18.23-18.24 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob
Found in books: Allison (2018), 4 Baruch, 116; Levison (2023), The Greek Life of Adam and Eve. 1046
| sup>18.24 χεύατο κὰκ κεφαλῆς, χαρίεν δʼ ᾔσχυνε πρόσωπον·' ' None | sup>18.24 Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. So spake he, and a black cloud of grief enwrapped Achilles, and with both his hands he took the dark dust ' ' None |
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24. Hebrew Bible, Ezekiel, 1.1, 3.12, 8.1, 8.3, 10.19, 11.17, 11.22, 34.23-34.24 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Jacob • Jacob, vision of God • Milgrom, Jacob
Found in books: Allison (2018), 4 Baruch, 102; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 114; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 438; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 41; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 267; Levison (2009), Filled with the Spirit, 163; Levison (2023), The Greek Life of Adam and Eve. 622, 821; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 151; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 246; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147
sup>
1.1 וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃
1.1 וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃
3.12 וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃
8.1 וַיְהִי בַּשָּׁנָה הַשִּׁשִּׁית בַּשִּׁשִּׁי בַּחֲמִשָּׁה לַחֹדֶשׁ אֲנִי יוֹשֵׁב בְּבֵיתִי וְזִקְנֵי יְהוּדָה יוֹשְׁבִים לְפָנָי וַתִּפֹּל עָלַי שָׁם יַד אֲדֹנָי יְהֹוִה׃
8.1 וָאָבוֹא וָאֶרְאֶה וְהִנֵּה כָל־תַּבְנִית רֶמֶשׂ וּבְהֵמָה שֶׁקֶץ וְכָל־גִּלּוּלֵי בֵּית יִשְׂרָאֵל מְחֻקֶּה עַל־הַקִּיר סָבִיב סָבִיב׃
8.3 וַיִּשְׁלַח תַּבְנִית יָד וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי וַתִּשָּׂא אֹתִי רוּחַ בֵּין־הָאָרֶץ וּבֵין הַשָּׁמַיִם וַתָּבֵא אֹתִי יְרוּשָׁלְַמָה בְּמַרְאוֹת אֱלֹהִים אֶל־פֶּתַח שַׁעַר הַפְּנִימִית הַפּוֹנֶה צָפוֹנָה אֲשֶׁר־שָׁם מוֹשַׁב סֵמֶל הַקִּנְאָה הַמַּקְנֶה׃
10.19 וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וַיֵּרוֹמּוּ מִן־הָאָרֶץ לְעֵינַי בְּצֵאתָם וְהָאוֹפַנִּים לְעֻמָּתָם וַיַּעֲמֹד פֶּתַח שַׁעַר בֵּית־יְהוָה הַקַּדְמוֹנִי וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃ 1
1.17 לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה וְקִבַּצְתִּי אֶתְכֶם מִן־הָעַמִּים וְאָסַפְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצוֹתֶם בָּהֶם וְנָתַתִּי לָכֶם אֶת־אַדְמַת יִשְׂרָאֵל׃
11.22 וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וְהָאוֹפַנִּים לְעֻמָּתָם וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃
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>
1.1 Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God.
3.12 Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;
8.1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
8.3 And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.
10.19 And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them; and they stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above. 1
1.17 therefore say: Thus saith the Lord GOD: I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.
11.22 Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above.
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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25. Hebrew Bible, 1 Chronicles, 10.12, 11.3, 21.15, 29.10, 29.18 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Israel (Jacob) • Jacob • Jacob (Patriarch) • Jacob, son of Isaac • Lauterbach, Jacob
Found in books: Allison (2018), 4 Baruch, 199; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57; Gera (2014), Judith, 475; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 148; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 127; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297; Levison (2023), The Greek Life of Adam and Eve. 277, 378, 558, 1059
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10.12 וַיָּקוּמוּ כָּל־אִישׁ חַיִל וַיִּשְׂאוּ אֶת־גּוּפַת שָׁאוּל וְאֵת גּוּפֹת בָּנָיו וַיְבִיאוּם יָבֵישָׁה וַיִּקְבְּרוּ אֶת־עַצְמוֹתֵיהֶם תַּחַת הָאֵלָה בְּיָבֵשׁ וַיָּצוּמוּ שִׁבְעַת יָמִים׃
11.3 וַיָּבֹאוּ כָּל־זִקְנֵי יִשְׂרָאֵל אֶל־הַמֶּלֶךְ חֶבְרוֹנָה וַיִּכְרֹת לָהֶם דָּוִיד בְּרִית בְּחֶבְרוֹן לִפְנֵי יְהוָה וַיִּמְשְׁחוּ אֶת־דָּוִיד לְמֶלֶךְ עַל־יִשְׂרָאֵל כִּדְבַר יְהוָה בְּיַד־שְׁמוּאֵל׃
11.3 מַהְרַי הַנְּטֹפָתִי חֵלֶד בֶּן־בַּעֲנָה הַנְּטוֹפָתִי׃
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׃' 29.18 יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שֳׁמְרָה־זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ׃'' None | sup>
10.12 all the valiant men arose, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the terebinth in Jabesh, and fasted seven days.
11.3 So all the elders of Israel came to the king to Hebron; and David made a covet with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by the hand of Samuel.
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.
29.10 Wherefore David blessed the LORD before all the congregation; and David said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever.
29.18 O LORD, the God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever, even the imagination of the thoughts of the heart of Thy people, and direct their heart unto Thee;'' None |
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26. Hebrew Bible, 2 Chronicles, 26.21 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jacob • Milgrom, Jacob
Found in books: Gera (2014), Judith, 383; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 265
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26.21 וַיְהִי עֻזִּיָּהוּ הַמֶּלֶךְ מְצֹרָע עַד־יוֹם מוֹתוֹ וַיֵּשֶׁב בֵּית החפשות הַחָפְשִׁית מְצֹרָע כִּי נִגְזַר מִבֵּית יְהוָה וְיוֹתָם בְּנוֹ עַל־בֵּית הַמֶּלֶךְ שׁוֹפֵט אֶת־עַם הָאָרֶץ׃'' None | sup>
26.21 And Uzziah the king was a leper unto the day of his death, and dwelt in a house set apart, being a leper; for he was cut off from the house of the LORD; and Jotham his son was over the king’s house, judging the people of the land.'' None |
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27. Hebrew Bible, Nehemiah, 1.6, 9.6-9.37 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Israel see Jacob, Israel, kingdom of • Jacob
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Gera (2014), Judith, 201, 208, 286, 287; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 229; Levison (2009), Filled with the Spirit, 124; Levison (2023), The Greek Life of Adam and Eve. 853
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1.6 תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת וְעֵינֶיךָ פְתֻוּחוֹת לִשְׁמֹעַ אֶל־תְּפִלַּת עַבְדְּךָ אֲשֶׁר אָנֹכִי מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם יוֹמָם וָלַיְלָה עַל־בְּנֵי יִשְׂרָאֵל עֲבָדֶיךָ וּמִתְוַדֶּה עַל־חַטֹּאות בְּנֵי־יִשְׂרָאֵל אֲשֶׁר חָטָאנוּ לָךְ וַאֲנִי וּבֵית־אָבִי חָטָאנוּ׃
9.6 אַתָּה־הוּא יְהוָה לְבַדֶּךָ את אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 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׃ 9.9 וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃' '9.11 וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12 וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13 וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14 וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15 וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16 וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17 וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד חֶסֶד וְלֹא עֲזַבְתָּם׃ 9.18 אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19 וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21 וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃ 9.22 וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃ 9.23 וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃ 9.24 וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ 9.25 וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26 וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27 וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28 וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29 וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31 וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32 וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33 וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34 וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35 וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36 הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37 וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃'' None | sup>
1.6 let Thine ear now be attentive, and Thine eyes open, that Thou mayest hearken unto the prayer of Thy servant, which I pray before Thee at this time, day and night, for the children of Israel Thy servants, while I confess the sins of the children of Israel, which we have sinned against Thee; yea, I and my father’s house have sinned.
9.6 Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee. 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; 9.9 And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea; 9.10 and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day. 9.11 And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters. 9.12 Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go. 9.13 Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments; 9.14 and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant; 9.15 and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them. 9.16 But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments, 9.17 and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not. 9.18 Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations; 9.19 yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go. 9.20 Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst. 9.21 Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not. 9.22 Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan. 9.23 Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it. 9.24 So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would. 9.25 And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness. 9.26 Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations. 9.27 Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries. 9.28 But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies; 9.29 and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear. 9.30 Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands. 9.31 Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God. 9.32 Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day. 9.33 Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly; 9.34 neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them. 9.35 For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works. 9.36 Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. 9.37 And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’'' None |
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28. Hebrew Bible, Zechariah, 14.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Allison (2018), 4 Baruch, 274
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14.5 וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃'' None | sup>
14.5 And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee.'' None |
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29. Anon., 1 Enoch, 1.2, 1.9, 14.8, 14.15, 14.21, 14.23, 83.1, 89.36, 90.22, 93.6, 103.2, 106.19 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jacob
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Levison (2023), The Greek Life of Adam and Eve. 853; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 349; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 127; Stuckenbruck (2007), 1 Enoch 91-108, 74, 85, 100, 101, 102, 161, 240; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 94, 96
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1.2 living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which i
1.9 And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
14.8 written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in
14.15 and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater
14.21 was whiter than any snow. None of the angels could enter and could behold His face by reason"
14.23 ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were
83.1 And now, my son Methuselah, I will show thee all my visions which I have seen, recounting
83.1 destruction. After that I arose and prayed and implored and besought, and wrote down my prayer for the generations of the world, and I will show everything to thee, my son Methuselah. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything as He had known it in the beginning, then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, and he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him.
89.36 heep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.' "
90.22 were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: ' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more" 93.6 And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.
103.2 Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:
106.19 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.'' None |
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30. Anon., Jubilees, 1.27-1.29, 5.13, 6.1-6.3, 6.12, 6.17, 6.21, 6.31, 6.34-6.38, 7.33, 15.11, 15.25-15.31, 15.33-15.34, 17.11, 17.15-17.18, 19.13, 19.16, 20.3, 21.21, 21.23, 22.10-22.11, 22.14-22.22, 26.33-26.34, 30.1-30.17, 31.14, 31.32, 32.10, 32.12, 32.20-32.26, 33.10, 33.12, 34.20-34.21, 35.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Angels, Interaction of Jacob with • Jacob • Jacob son of Abraham, patriarch • Jacob, • Joseph (son of Jacob the patriarch) • Joseph (son of Jacob the patriarch), Egyptian name - Sefantifanes • Joseph (son of Jacob) • Judah son of Jacob; tribe • Judah, son of Jacob • Levi (son of Jacob the patriarch), Aramaic traditions on • Levi ben Jacob • Licht, Jacob • Milgrom, Jacob • Simeon (son of Jacob the patriarch) • Simeon, son of Jacob • Temple, Revealed to Jacob • – blessing of Jacob
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 146; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 417; Gera (2014), Judith, 286, 304, 305, 307; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 124, 125; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 15; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 141, 142; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 271; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 34, 100; Levine Allison and Crossan (2006), The Historical Jesus in Context, 360; Levison (2023), The Greek Life of Adam and Eve. 1046; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 243; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 101, 102; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 56; Stuckenbruck (2007), 1 Enoch 91-108, 74, 84, 102; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 61, 62; 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, 20, 141, 143, 146
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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. 1.28 Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, 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.
5.13 And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth.
6.1 And on the new moon of the third month he went forth from the ark, and built an altar on that mountain. 6.2 And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been destroyed, save those that were in the ark with Noah. 6.3 And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove,' "
6.12 Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man."
6.17 And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth,
6.21 every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out.
6.31 For it is the feast of weeks and the feast of first-fruits:
6.34 and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35 And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36 These are written and ordained as a testimony for ever. 6.37 And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38 And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth.
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,
15.11 And the Lord said unto Abraham: "And as for thee, do thou keep My Covet, thou and thy seed after thee,
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;' "15.29 nor is there, moreover, any sign on him that he is the Lord's, but (he is destined) to be destroyed and slain from the earth, and to be rooted out of the earth, for he hath broken the covet of the Lord our God." '15.30 For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctification He hath sanctified Israel, that they should be with Him and with His holy angels. 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.
15.33 For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people. 15.34 And He sanctified it, and gathered it from amongst all the children of men ;
17.11 And Abraham rose up early in the morning and took bread and a bottle of water, and placed them on the shoulders of Hagar and the child, and sent her away.rAnd she departed and wandered in the wilderness of Beersheba,
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."
19.13 And Abraham took to himself a third wife, and her name was Keturah, from among the daughters of his household servants, for Hagar had died before 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.
20.3 That they should circumcise their sons, according to the covet which He had made with them, and not deviate to the right hand or the left of all the paths which the Lord had commanded us; and that we should keep ourselves from all fornication and uncleanness, and renounce from amongst us all fornication and uncleanness.
21.21 And at all times be clean in thy body, and wash thyself with water before thou approachest to offer on the altar, and wash thy hands and thy feet before thou drawest near to the altar;
21.23 be on thy guard, my son, against blood, be on thy guard exceedingly; cover it with dust.rAnd do not eat any blood, for it is the soul; eat no blood whatever.
22.10 behold, I am one hundred three score and fifteen years, an old man and full of days, and all my days have been unto me peace. 22.11 The sword of the adversary hath not overcome me in all that Thou hast given me and my children all the days of my life until this day.
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:
26.33 And Isaac, his father, said unto him: "Who art thou?" And he said unto him: "I am thy first born, thy son Esau: I have done as thou hast commanded me." 2
6.34 And Isaac was very greatly astonished, and said: "Who is he that hath hunted and caught and brought (it) to me, and I have eaten of all before thou camest, and have blessed him: (and) he shall be blessed, and all his seed for ever."
30.1 And in the first year of the sixth week he went up to Salem, to the east of Shechem, in peace, in the fourth month. 30.2 And there they carried off Dinah, the daughter of Jacob, into the house of Shechem, the son of Hamor, the Hivite, the prince of the land, and he lay with her and defiled her, 30.3 and she was a little girl, a child of twelve years.rAnd he besought his father and her brothers that she might be given to him to wife. 30.4 And Jacob and his sons were wroth because of the men of Shechem; for they had defiled Dinah, their sister, and they spake to them with evil intent and dealt deceitfully with them and beguiled them. 30.5 And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and slew all the men whom they found in it, and left not a single one remaining in it: 30.6 they slew all in torments because they had dishonoured their sister Dinah. 30.7 And thus let it not again be done from henceforth that a daughter of Israel be defiled; 30.8 for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel. 30.9 And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them,...
30.10 and that it might not thus again be done in Israel that a virgin of Israel should be defiled.
30.11 And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel;
30.12 and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel.
30.13 And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord,
30.14 and every man who hath defiled (it) shall surely die: they shall stone him with stones.
30.15 For thus hath it been ordained and written in the heavenly tables regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with stones.
30.16 And to this law there is no limit of days, and no remission, nor any atonement: but the man who hath defiled his daughter shall be rooted out in the midst of all Israel, because he hath given of his seed to Moloch, and wrought impiously so as to defile it.
30.17 And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for their sons any of the daughters of the Gentiles, for this is abominable before the Lord.
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."
31.32 And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved,
32.10 and thus he did daily for seven days.rAnd he and all his sons and his men were eating (this) with joy there during seven day
32.12 And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men
32.20 And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall belong to His priests, which they will eat before Him from year to year; for thus is it ordained and engraven regarding the tithe on the heavenly tables. 32.21 And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. 32.22 And the Lord appeared to him by night and blessed him and said unto him: "Thy name shall not be called Jacob, but Israel shall they name thy name." 32.23 And He said unto him again: "I am the Lord who created the heaven and the earth, and I shall increase thee and multiply thee exceedingly, and kings will come forth from thee, and they will judge everywhere wherever the foot of the sons of men hath trodden. 32.24 Ana I shall give to thy seed all the earth which is under heaven, and they will judge all the nations according to their desires, and after that they will get possession of the whole earth and inherit it for ever." 32.25 And He finished speaking with him, and He went up from him, and Jacob looked till He had ascended into heaven. 32.26 And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons through-out all the ages.' "
33.10 they shall surely die together, the man who lieth with his father's wife and the woman also, for they have wrought uncleanness on the earth." 33.12 And again, it is written a second time: "Cursed he be who lieth with the wife of his father, for he hath uncovered his father\'s shame"; and all the holy ones of the Lord said "So be it; so be it."
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.
35.14 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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31. Anon., Testament of Reuben, 4.4 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob
Found in books: Allison (2018), 4 Baruch, 274; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 416
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4.4 And yet my father comforted me much and prayed for me unto the Lord, that the anger of the Lord might pass from me, even as the Lord showed. And thenceforth until now I have been on my guard and sinned not.'' None |
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32. Hebrew Bible, Daniel, 1.2-1.13, 6.11, 7.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Dreams (in Hebrew Bible and Jewish literature), Jacob • Incubation (Israelite/Jewish), Jacob at Beer Sheva and Bethel(?) • Jacob • Jacob, incubation at Beer Sheva(?) • Joseph (son of Jacob)
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 153; Gera (2014), Judith, 303; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 47; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 104; Levine Allison and Crossan (2006), The Historical Jesus in Context, 361; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68; Stuckenbruck (2007), 1 Enoch 91-108, 627, 628
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1.2 וְכֹל דְּבַר חָכְמַת בִּינָה אֲשֶׁר־בִּקֵּשׁ מֵהֶם הַמֶּלֶךְ וַיִּמְצָאֵם עֶשֶׂר יָדוֹת עַל כָּל־הַחַרְטֻמִּים הָאַשָּׁפִים אֲשֶׁר בְּכָל־מַלְכוּתוֹ׃
1.2 וַיִּתֵּן אֲדֹנָי בְּיָדוֹ אֶת־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וּמִקְצָת כְּלֵי בֵית־הָאֱלֹהִים וַיְבִיאֵם אֶרֶץ־שִׁנְעָר בֵּית אֱלֹהָיו וְאֶת־הַכֵּלִים הֵבִיא בֵּית אוֹצַר אֱלֹהָיו׃ 1.3 וַיֹּאמֶר הַמֶּלֶךְ לְאַשְׁפְּנַז רַב סָרִיסָיו לְהָבִיא מִבְּנֵי יִשְׂרָאֵל וּמִזֶּרַע הַמְּלוּכָה וּמִן־הַפַּרְתְּמִים׃ 1.4 יְלָדִים אֲשֶׁר אֵין־בָּהֶם כָּל־מאום מוּם וְטוֹבֵי מַרְאֶה וּמַשְׂכִּילִים בְּכָל־חָכְמָה וְיֹדְעֵי דַעַת וּמְבִינֵי מַדָּע וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמֹד בְּהֵיכַל הַמֶּלֶךְ וּלֲלַמְּדָם סֵפֶר וּלְשׁוֹן כַּשְׂדִּים׃ 1.5 וַיְמַן לָהֶם הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ מִפַּת־בַּג הַמֶּלֶךְ וּמִיֵּין מִשְׁתָּיו וּלְגַדְּלָם שָׁנִים שָׁלוֹשׁ וּמִקְצָתָם יַעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃ 1.6 וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.7 וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃ 1.8 וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9 וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃' '1.11 וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12 נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13 וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃
6.11 וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃'' None | sup>
1.2 And the Lord gave Jehoiakim king of Judah into his hand, with all of the vessels of the house of God; and he carried them into the land of Shinar to the house of his god, and the vessels he brought into the treasure-house of his god. 1.3 And the king spoke unto Ashpenaz his chief officer, that he should bring in certain of the children of Israel, and of the seed royal, and of the nobles, 1.4 youths in whom was no blemish, but fair to look on, and skilful in all wisdom, and skilful in knowledge, and discerning in thought, and such as had ability to stand in the king’s palace; and that he should teach them the learning and the tongue of the Chaldeans. 1.5 And the king appointed for them a daily portion of the king’s food, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they might stand before the king. 1.6 Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah. 1.7 And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego. 1.8 But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself. 1.9 And God granted Daniel mercy and compassion in the sight of the chief of the officers. 1.10 And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’ 1.11 Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah: 1.12 ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 1.13 Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’
6.11 And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.' ' None |
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33. Septuagint, 3 Maccabees, 1.18, 6.2-6.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob • Joseph (son of Jacob)
Found in books: Allison (2018), 4 Baruch, 116; Gera (2014), Judith, 263, 284; Levine Allison and Crossan (2006), The Historical Jesus in Context, 68
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1.18 The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations.
6.2 "King of great power, Almighty God Most High, governing all creation with mercy,
6.2 Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3 look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3 Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction.'' None |
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34. Septuagint, 1 Maccabees, 2.27, 2.50-2.60, 3.15, 3.24, 4.30-4.33 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Israel see Jacob, Israel, kingdom of • Jacob • Jacob, Patriarch, • Judah, Jacob’s son • Judah, son of Jacob
Found in books: Allison (2018), 4 Baruch, 89, 298; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 65; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 45; Gera (2014), Judith, 173, 284, 286, 303, 310; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 124, 133; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 96
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2.27 Then Mattathias cried out in the city with a loud voice, saying: "Let every one who is zealous for the law and supports the covet come out with me!"
2.50 Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 2.51 Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52 Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53 Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54 Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55 Joshua, because he fulfilled the command, became a judge in Israel. 2.56 Caleb, because he testified in the assembly, received an inheritance in the land. 2.57 David, because he was merciful, inherited the throne of the kingdom for ever. 2.58 Elijah because of great zeal for the law was taken up into heaven. 2.59 Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60 Daniel because of his innocence was delivered from the mouth of the lions.
3.15 And again a strong army of ungodly men went up with him to help him, to take vengeance on the sons of Israel.
3.24 They pursued them down the descent of Beth-horon to the plain; eight hundred of them fell, and the rest fled into the land of the Philistines.
4.30 When he saw that the army was strong, he prayed, saying, "Blessed art thou, O Savior of Israel, who didst crush the attack of the mighty warrior by the hand of thy servant David, and didst give the camp of the Philistines into the hands of Jonathan, the son of Saul, and of the man who carried his armor. 4.31 So do thou hem in this army by the hand of thy people Israel, and let them be ashamed of their troops and their cavalry. 4.32 Fill them with cowardice; melt the boldness of their strength; let them tremble in their destruction. 4.33 Strike them down with the sword of those who love thee, and let all who know thy name praise thee with hymns."' ' None |
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35. Septuagint, 2 Maccabees, 1.2, 1.18, 1.21, 6.21, 8.2, 10.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Jacob • Joseph (son of Jacob) • Simeon, son of Jacob
Found in books: Allison (2018), 4 Baruch, 198, 298, 402; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 231; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 34; Levine Allison and Crossan (2006), The Historical Jesus in Context, 361
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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.'" "
1.18 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.'" "
6.21 Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,'" "
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.'"" None |
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36. Septuagint, Ecclesiasticus (Siracides), 17.17, 22.12, 24.8-24.10, 36.1, 44.19-44.21, 45.17, 50.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jacob • Jacob son of Abraham, patriarch • Jacob, Patriarch, • Joseph (son of Jacob the patriarch) • Judah, Jacob’s son • Levi (son of Jacob the patriarch), Aramaic traditions on • Simeon (son of Jacob the patriarch)
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 65; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 45; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 303; Gera (2014), Judith, 284, 286, 475; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 133; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 13, 20; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 63, 66; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 73; Levison (2023), The Greek Life of Adam and Eve. 1046, 1059, 1061; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 5; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 95, 96; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 72; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 83
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17.17 He appointed a ruler for every nation,but Israel is the Lords own portion.
22.12 Mourning for the dead lasts seven days,but for a fool or an ungodly man it lasts all his life.
22.12 There is an utterance which is comparable to death;may it never be found in the inheritance of Jacob!For all these errors will be far from the godly,and they will not wallow in sins.
24.8 "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9 From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
36.1 Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves."
36.1 Have mercy upon us, O Lord, the God of all, and look upon us,
44.19 Abraham was the great father of a multitude of nations,and no one has been found like him in glory; 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.
45.17 In his commandments he gave him authority and statutes and judgments,to teach Jacob the testimonies,and to enlighten Israel with his law.
50.23 May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old.' ' None |
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37. Septuagint, Judith, 3.8, 4.11, 4.14-4.15, 5.10-5.21, 6.5, 7.27, 7.30, 8.1, 8.11-8.28, 8.31-8.33, 9.1-9.4, 9.9, 9.14, 10.5, 12.6, 13.16, 14.19, 16.24 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Jacob • Joseph (son of Jacob)
Found in books: Allison (2018), 4 Baruch, 102, 116, 118; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 214; Gera (2014), Judith, 27, 52, 239, 256, 258, 259, 263, 269, 274, 284, 285, 286, 304, 305, 306, 307, 308, 309, 335, 386, 417, 475; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 125, 140; Levine Allison and Crossan (2006), The Historical Jesus in Context, 360; Levison (2023), The Greek Life of Adam and Eve. 1059, 1061; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 130, 131, 138
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3.8 And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god.
4.11 And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord.
4.14 And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15 With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.
5.10 When a famine spread over Canaan they went down to Egypt and lived there as long as they had food; and there they became a great multitude -- so great that they could not be counted. 5.11 So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them. 5.12 Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight. 5.13 Then God dried up the Red Sea before them, 5.14 and he led them by the way of Sinai and Kadesh-barnea, and drove out all the people of the wilderness. 5.15 So they lived in the land of the Amorites, and by their might destroyed all the inhabitants of Heshbon; and crossing over the Jordan they took possession of all the hill country. 5.16 And they drove out before them the Canaanites and the Perizzites and the Jebusites and the Shechemites and all the Gergesites, and lived there a long time. 5.17 As long as they did not sin against their God they prospered, for the God who hates iniquity is with them. 5.18 But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies. 5.19 But now they have returned to their God, and have come back from the places to which they were scattered, and have occupied Jerusalem, where their sanctuary is, and have settled in the hill country, because it was uninhabited. 5.20 Now therefore, my master and lord, if there is any unwitting error in this people and they sin against their God and we find out their offense, then we will go up and defeat them. 5.21 But if there is no transgression in their nation, then let my lord pass them by; for their Lord will defend them, and their God will protect them, and we shall be put to shame before the whole world."
6.5 "But you, Achior, you Ammonite hireling, who have said these words on the day of your iniquity, you shall not see my face again from this day until I take revenge on this race that came out of Egypt.
7.27 For it would be better for us to be captured by them; for we will be slaves, but our lives will be spared, and we shall not witness the death of our babes before our eyes, or see our wives and children draw their last breath.
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.
8.1 At that time Judith heard about these things: she was the daughter of Merari the son of Ox, son of Joseph, son of Oziel, son of Elkiah, son of Aias, son of Gideon, son of Raphaim, son of Ahitub, son of Elijah, son of Hilkiah, son of Eliab, son of Nathanael, son of Salamiel, son of Sarasadai, son of Israel.
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." 8.32 Judith said to them, "Listen to me. I am about to do a thing which will go down through all generations of our descendants. 8.33 Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand. ' "
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, " '9.2 "O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done\' -- yet they did it. 9.3 So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones; 9.4 and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow.
9.9 Behold their pride, and send thy wrath upon their heads; give to me, a widow, the strength to do what I plan.
9.14 And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone!"
10.5 And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry.
12.6 and sent to Holofernes and said, "Let my lord now command that your servant be permitted to go out and pray."
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."
14.19 When the leaders of the Assyrian army heard this, they rent their tunics and were greatly dismayed, and their loud cries and shouts arose in the midst of the camp.
16.24 and the house of Israel mourned for her seven days. Before she died she distributed her property to all those who were next of kin to her husband Manasseh, and to her own nearest kindred. '' None |
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38. Septuagint, Wisdom of Solomon, 3.1-3.7, 10.5, 10.10, 10.15-10.21 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob • Joseph (son of Jacob the patriarch)
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Allison (2018), 4 Baruch, 274; Gera (2014), Judith, 284, 285; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 171; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 131
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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.
10.5 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.
10.10 When a righteous man fled from his brothers wrath,she guided him on straight paths;she showed him the kingdom of God,and gave him knowledge of angels;she prospered him in his labors,and increased the fruit of his toil.
10.15 A holy people and blameless race wisdom delivered from a nation of oppressors." 10.16 She entered the soul of a servant of the Lord,and withstood dread kings with wonders and signs. 10.17 She gave holy men the reward of their labors;she guided them along a marvelous way,and became a shelter to them by day,and a starry flame through the night. 10.18 She brought them over the Red Sea,and led them through deep waters; 10.19 but she drowned their enemies,and cast them up from the depth of the sea. 10.20 Therefore the righteous plundered the ungodly;they sang hymns, O Lord, to thy holy name,and praised with one accord thy defending hand, 10.21 because wisdom opened the mouth of the dumb,and made the tongues of babes speak clearly.'' None |
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39. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Licht, Jacob • Milgrom, Jacob
Found in books: Flatto (2021), The Crown and the Courts, 272; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165
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40. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Levi (son of Jacob the patriarch), Aramaic traditions on • Licht, Jacob
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 105; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109
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41. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Jacob • house, of Jacob
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126
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42. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Anatoli, Jacob • Jacob • Joseph (son of Jacob) • Licht, Jacob • Milgrom, Jacob • Simeon, son of Jacob
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 13; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 196; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 47; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 34, 91, 100; Levine Allison and Crossan (2006), The Historical Jesus in Context, 361
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43. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Levi ben Jacob • Licht, Jacob
Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 100; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 243
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44. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Jacob • Milgrom, Jacob
Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 303; Flatto (2021), The Crown and the Courts, 272
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45. Philo of Alexandria, Plant., 113 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob, • – blessing of Jacob
Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 142; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 339
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113 And again Moses says, "Its fruit shall be impure for three days, it shall not be Eaten;" as if in fact it were customary for it to be purified for ever. We must, therefore, say that this is one of those expressions which have a concealed meaning, since the words themselves are not quite consistent with it; for the expression is an ambiguous one; for it bears one sense of this kind, the fruit shall remain for three years; and then there is a distinct injunction, "it shall not be eaten before it is purified." But there is also another meaning, "the fruit of the tree shall for three years be unpurified, and while in that state it shall not be eaten." '' None |
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46. Philo of Alexandria, On The Life of Abraham, 6, 52, 54 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob, • Jacobs, practiser
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 165; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 287; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 98; 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.
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; ' None |
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47. Philo of Alexandria, On Husbandry, 119-121 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob, at the Jabbok Ford
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 191; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 132
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119 Therefore the Olympian contest is the only one that justly deserves to be called sacred; meaning by this, not that which the inhabitants of Elis celebrate, but that which is instituted for the acquisition of the divine, and Olympian, and genuine virtues. Now, as competitors in this contest, all those have their names inscribed who are very weak in their bodies, but very vigorous in their souls; and then, having stripped off their clothes, and smeared themselves in the dust, they do all those actions which belong to skill and to power, omitting nothing which may conduce to their gaining the victory. '120 These men, therefore, get the better of their adversaries: and then, again, they have a competition with one another for the prize of pre-eminence, for they are not all victorious in the same manner, but all are worthy of honour, having routed and overthrown most grievous and formidable enemies; 121 and he who shows himself superior to all the rest of these is most admirable, and we must not envy him, when he gets the first prize of all the wrestlers. And those who are thought worthy of the second or of the third place, must not be cast down; for these prizes are proposed for the acquisition of virtue. But to those who are unable to attain to the very highest eminence, even the acquisition of a moderate prize is serviceable. And it is even said that such is more stable, since it avoids the envy which always sticks to those who are excessively eminent. ' None |
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48. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 248; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 114, 164
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146 And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. "" None |
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49. Philo of Alexandria, On The Preliminary Studies, 24, 31-33, 61-62 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob,
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 157; Sly (1990), Philo's Perception of Women, 164, 166; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 401, 413
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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. 31 Accordingly the practiser of virtue lives with all the aforesaid powers, with some as with free women and citizens, and with others as slaves and concubines. For he is enamoured of the motion of Leah; and a smooth (leia) motion existing in a body would be calculated to produce health, and, when existing in a soul, it would produce virtue and justice. But he loves Rachel, wrestling with his passions, and preparing himself for a struggle of temperance, arraying himself in opposition to all the objects of the external senses. ' "32 For there are two kinds of advantage, either that according to which we enjoy blessings, as in peace, or else that which comes from arraying one's self in opposition to and from removing evils as in war. Now Leah is the wife according to whom it happens to the husband to enjoy the elder, and more important, and domit blessings; and Rachel the wife, according to whom he obtains what resemble the sports of war. Such then is his way, if left with his citizen wives. " '33 But the practiser of virtue also wants Billah, that is, swallowing, but as a slave and a concubine; for without food and vitality, living well could not possibly be the lot of man, since things indifferent are always the foundation of what is better; and he also wants Zilpah, that is to say, interpretation by means of utterance, in order that the rational part itself may, in a twofold manner, contribute to perfection, both from the fountain existing in the intellect, and also from the stream flowing therefrom in the organ of the voice. VII.
61 But as the head is the chief of all the aforementioned parts of an animal, so is Esau the chief of this race, whose name is at one time interpreted "an oak," and at another, "a thing made." It is interpreted an oak, in reference to his being unbending, and implacable, and obstinate, and stiffnecked by nature, and having folly for his chief fellow counsellor, and being as such of a truly oaken character. And it is interpreted "a thing made," inasmuch as a life according to folly is an invention and a fable, full of tragic pomp and vain boasting; and, on the other hand, of mockery and comic ridicule, having in it nothing sound, being full of falsehood, having utterly cast off truth, and disregarding as a thing of no value, that nature which is void of distinctive qualities, or of particular species, but plain and sincere, which the practiser of virtue loves. 62 And Moses bears witness to this, when he says that "Jacob was a man without artifice, dwelling in a House;" so that he who is contrary to him, must necessarily be destitute of a house, the companion of invention, and of things made, and of fabulous nonsense, or rather be himself a theatre and a fable. XIII. ' None |
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50. Philo of Alexandria, On The Decalogue, 1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, of Abraham, Isaac, and Jacob • Jacob • Jacob, • Jacob, practice and • practice, Jacob and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 8, 9, 141, 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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51. Philo of Alexandria, On The Life of Joseph, 1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, of Abraham, Isaac, and Jacob • Jacob • Jacob, • Jacob, practice and • practice, Jacob 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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52. Philo of Alexandria, On The Creation of The World, 152 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob,
Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 10; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 400
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152 And she, in like manner, beholding a creature greatly resembling herself, rejoiced also, and addressed him in reply with due modesty. And love being engendered, and, as it were, uniting two separate portions of one animal into one body, adapted them to each other, implanting in each of them a desire of connection with the other with a view to the generation of a being similar to themselves. And this desire caused likewise pleasure to their bodies, which is the beginning of iniquities and transgressions, and it is owing to this that men have exchanged their previously immortal and happy existence for one which is mortal and full of misfortune. LVI. '' None |
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53. Philo of Alexandria, On The Posterity of Cain, 32 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • practice, Jacob and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 195; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152
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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. '' None |
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54. Philo of Alexandria, On Curses, 7, 23, 28-48, 57-58 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob, • Jacob, as an athlete • Jacob, at the Jabbok Ford • Jacob, practice and • Jacobs, renamed Israel • practice, Jacob and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 7, 11, 149, 191, 199, 201; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 165; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154; 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.
23 But the connection of the consequence affects me in no moderate degree; for it happens that that which comes near to him who is standing still longs for tranquillity, as being something which resembles itself. Now that which stands still without any deviation is God, and that which is moved is the creature, so that he who comes near to God desires stability; but he who departs from him, as by so doing he is approaching a creature easily overturned, is borne towards that which resembles it. VIII. 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. ' None |
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55. Philo of Alexandria, On The Sacrifices of Cain And Abel, 4, 36, 43-45 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob, • Jacob, practice and • practice, Jacob 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, 139; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 153; Levison (2023), The Greek Life of Adam and Eve. 821; Sly (1990), Philo's Perception of Women, 158, 163, 170; 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.
36 For, as it is impossible to see without light, since neither colours nor eyes are sufficient for the comprehension of things which we arrive at by means of sight (for nature has made light beforehand to serve as a link to connect the two, by which the eye is brought near and adapted to colour, for the powers of both eye and of colour are equally useless in darkness), so in the same manner is the eye of the soul unable to comprehend anything whatever of the actions in accordance with virtue, unless it takes to itself labour as a coadjutor, as the eye borrows the assistance of light; for this, being placed in the middle, between the intellect and the good object which the intellect desires, and understanding the whole nature of both the one and the other, does itself bring about friendship and harmony, two perfect goods between the two things on either hand of it. VII.
43 And he learnt all these things from Abraham his grandfather, who was the author of his own education, who gave to the all-wise Isaac all that he had, leaving none of his substance to bastards, or to the spurious reasonings of concubines, but he gives them small gifts, as being inconsiderable persons. For the possessions of which he is possessed, namely, the perfect virtues, belong only to the perfect and legitimate son; but those which are of an intermediate character, are suitable to and fall to the share of those who are not perfect, but who have advanced as far as the encyclical branches of elementary education, of which Agar and Cheturah partake, Agar meaning "a dwelling near," and Cheturah meaning "sacrificing."
4
4 For he who attends only to the encyclical instruction abides near wisdom but does not dwell with it, as sending a certain sweet fragrance from the elegance of contemplation to his own soul. But such a man requires food, and not sweet scents to bless him with good health. But nature is said to have made, with great skill and propriety, smell to serve as a handmaid to taste, as a sort of subject and taster to the other, or her queen; and we must always attend to the sovereign powers before those who are ruled over by them, and to the indigenous and native sciences before those which are strangers.
45 The mind bearing this rejects pleasure, and attaches itself to virtue, perceiving its genuine, and unalloyed, and very divine beauty. Then it becomes the shepherd of sheep, being the charioteer and pilot of the irrational faculties which exist in the soul, "not permitting them to be borne about at random and in an inconsistent manner, without any superintendant or guide; that they may not fall into a sort of orphan state, destitute of guardians and protectors, owing to their want of any allies, in which case they would perish without any saving hand to restrain them. XI. ' None |
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56. Philo of Alexandria, On Dreams, 1.163, 1.167, 2.10 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob, at the Jabbok Ford • Jacob, practice and • practice, Jacob and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 191, 194, 200; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 209; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 153; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 16
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1.163 therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor.
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.
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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57. Philo of Alexandria, On The Special Laws, 1.1, 1.51, 4.133-4.135 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob, • practice, Jacob and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 165; 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.
1.51 And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes (proseµlytou
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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58. Philo of Alexandria, On The Virtues, 102, 198, 205-207, 209, 212 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob, Patriarch, • practice, Jacob and
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 65; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 2; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 165; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 157; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 152, 153; Sly (1990), Philo's Perception of Women, 157
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102 Moreover, after the lawgiver has established commandments respecting one's fellow countrymen, he proceeds to show that he looks upon strangers also as worthy of having their interests attended to by his laws, since they have forsaken their natural relations by blood, and their native land and their national customs, and the sacred temples of their gods, and the worship and honour which they had been wont to pay to them, and have migrated with a holy migration, changing their abode of fabulous inventions for that of the certainty and clearness of truth, and of the worship of the one true and living God. "
198 But that nobility is placed only in the acquisition of virtue, and that you ought to imagine that he who has that is the only man really noble, and not the man who is born of noble and virtuous parents, is plain from many circumstances." XXXVII.
205 though it was his duty to preserve that image free from all spot of blemish, following and imitating as far as was in his power the virtues of him who had created him, since the two opposite qualities of good and evil (what is honourable and what is disgraceful, what is true and what is false) were set before him for his choice and avoidance, deliberately chose what was false, and disgraceful, and evil, and despised what was good, and honourable, and true; for which conduct he was very fairly condemned to change an immortal for a mortal existence, being deprived of blessedness and happiness, and therefore he naturally was changed so as to descend into a laborious and miserable Life. XXXVIII. 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.
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. ' "' None |
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59. Philo of Alexandria, On The Life of Moses, 1.2, 1.30, 1.76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, of Abraham, Isaac, and Jacob • Jacob • Jacob, as an athlete • Jacob, at the Jabbok Ford • Jacob, practice and • Jacobs sons • Jacobs, practiser • practice, Jacob and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 4, 192, 196, 201; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 159; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 287; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 214
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1.2 for the glory of the laws which he left behind him has reached over the whole world, and has penetrated to the very furthest limits of the universe; and those who do really and truly understand him are not many, perhaps partly out of envy, or else from the disposition so common to many persons of resisting the commands which are delivered by lawgivers in different states, since the historians who have flourished among the Greeks have not chosen to think him worthy of mention,
1.30 Therefore men in general, even if the slightest breeze of prosperity does only blow their way for a moment, become puffed up and give themselves great airs, becoming insolent to all those who are in a lower condition than themselves, and calling them dregs of the earth, and annoyances, and sources of trouble, and burdens of the earth, and all sorts of names of that kind, as if they had been thoroughly able to establish the undeviating character of their prosperity on a solid foundation, though, very likely, they will not remain in the same condition even till tomorrow,
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." '' None |
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60. Philo of Alexandria, That The Worse Attacks The Better, 3 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 134; Sly (1990), Philo's Perception of Women, 162
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3 And a very great proof of this is the conduct of the practiser of knowledge, Jacob, when warring against the opposite disposition, ignorance; when it is beheld in the field how he regulates the irrational faculties in the soul after a fashion, reproving and correcting them. "For Jacob having sent, called Leah and Rachel into the plain where the flocks Were;" '' None |
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61. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob, • – blessing of Jacob
Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 142; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 339
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62. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob, at the Jabbok Ford
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 197; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 153
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63. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jacob • Jacob,
Found in books: Levison (2023), The Greek Life of Adam and Eve. 821; Sly (1990), Philo's Perception of Women, 157, 165; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 413
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64. Josephus Flavius, Jewish Antiquities, 1.142, 1.275, 1.303, 1.337-1.338, 1.340, 5.263, 5.266, 5.276, 5.280, 5.307-5.309, 5.311-5.313, 5.344, 5.347, 11.340, 13.297, 15.266 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jacob • Jacob, • Neusner, Jacob
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 126; Gera (2014), Judith, 304, 305; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 125, 170, 175, 182; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 64, 76, 77, 79, 80, 130, 251, 269; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 74; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 413; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 75
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1.142 καὶ Νῶχος αἰσθόμενος τοῖς μὲν ἄλλοις παισὶν εὐδαιμονίαν εὔχεται, τῷ δὲ Χαμᾷ διὰ τὴν συγγένειαν αὐτῷ μὲν οὐ κατηράσατο, τοῖς δ' ἐγγόνοις αὐτοῦ: καὶ τῶν ἄλλων διαπεφευγότων τὴν ἀρὰν τοὺς Χαναναίου παῖδας μέτεισιν ὁ θεός. καὶ περὶ μὲν τούτων ἐν τοῖς ἑξῆς ἐροῦμεν." "
1.275 τοῦ δὲ πατρὸς ἀρνουμένου διὰ τὸ πάσας εἰς ̓Ιάκωβον τὰς εὐχὰς ἀνηλωκέναι πένθος ἦγεν ἐπὶ τῇ διαμαρτίᾳ. καὶ αὐτοῦ τοῖς δάκρυσιν ἀχθόμενος ὁ πατὴρ τὰ μὲν περὶ τὸ κυνηγέσιον καὶ δύναμιν σώματος ἐν ὅπλοις καὶ πᾶσιν ἔργοις εὐδοκιμήσειν αὐτὸν ἔφασκε καὶ καρπώσεσθαι τὴν ἐπ' αὐτοῖς δόξαν δι' αἰῶνος καὶ τὸ ἀπ' αὐτοῦ γένος, δουλεύσειν δὲ τἀδελφῷ." "
1.303 ̓͂Ησαν δ' ἑκατέραις θεραπαινίδες τοῦ πατρὸς δόντος Ζελφὰ μὲν Λείας ̔Ραχήλας δὲ Βάλλα, δοῦλαι μὲν οὐδαμῶς ὑποτεταγμέναι δέ. καὶ τῆς Λείας ἥπτετο δεινῶς ὁ πρὸς τὴν ἀδελφὴν ἔρως τοῦ ἀνδρὸς προσεδόκα τε παίδων γενομένων ἔσεσθαι τιμία ἱκέτευέ τε τὸν θεὸν διηνεκῶς." "
1.337 ̓Ιάκωβος δὲ ἀφίκετο εἰς τὰς ἔτι νῦν Σκηνὰς λεγομένας, ὅθεν εἰς Σίκιμον παρῆν: Χαναναίων δ' ἐστὶν ἡ πόλις. τῶν δὲ Σικιμωτῶν ἑορτὴν ἀγόντων Δεῖνα, θυγάτηρ ἦν ̓Ιακώβου μόνη, παρῆλθεν εἰς τὴν πόλιν ὀψομένη τὸν κόσμον τῶν ἐπιχωρίων γυναικῶν. θεασάμενος δ' αὐτὴν Συχέμμης ὁ ̓Εμμώρου τοῦ βασιλέως υἱὸς φθείρει δι' ἁρπαγῆς καὶ διατεθεὶς ἐρωτικῶς ἱκετεύει τὸν πατέρα λαβεῖν αὐτῷ πρὸς γάμον τὴν κόρην." "1.338 ὁ δὲ πεισθεὶς ἧκε πρὸς τὸν ̓Ιάκωβον δεόμενος τῷ παιδὶ αὐτοῦ Συχέμμῃ συζεῦξαι Δεῖναν κατὰ νόμον. ̓Ιάκωβος δὲ οὔτ' ἀντιλέγειν ἔχων διὰ τὸ ἀξίωμα τοῦ παρακαλοῦντος οὔτε νόμιμον ἡγούμενος ἀλλοφύλῳ συνοικίζειν τὴν θυγατέρα ἠξίωσεν ἐπιτρέψαι αὐτῷ βουλὴν ἀγαγεῖν περὶ ὧν παρακαλεῖ." "
5.263 Καὶ τοὺς μὲν πρέσβεις ταῦτ' εἰπὼν ἀπέλυσεν: αὐτὸς δ' εὐξάμενος νίκην καὶ θυσιάσειν ὑποσχόμενος, ἂν σῶος εἰς τὰ οἰκεῖα ὑποστρέψῃ, καὶ πᾶν ὅ τι καὶ πρῶτον αὐτῷ συντύχοι ἱερουργήσειν, συμβαλών τε νικᾷ παρὰ πολὺ καὶ φονεύων ἐδίωκε μέχρι πόλεως Μανιάθης, καὶ διαβὰς εἰς τὴν ̓Αμμανῖτιν πόλεις τε ἠφάνισε πολλὰς καὶ λείαν ἤλασε καὶ τοὺς οἰκείους δουλείας ἀπήλλαξεν ἐν ἔτεσιν ὀκτωκαίδεκα ταύτην ὑπομείναντας." 5.266 συγχωρήσας δὲ τὰ κατὰ τὸν προειρημένον χρόνον μετὰ τοῦτον διελθόντα θύσας τὴν παῖδα ὡλοκαύτωσεν οὔτε νόμιμον οὔτε θεῷ κεχαρισμένην θυσίαν ἐπιτελῶν, μὴ διαβασανίσας τῷ λογισμῷ τὸ γενησόμενον οἷόν τε πραχθὲν δόξει τοῖς ἀκούσασι.' "
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." "
5.307 καὶ τῶν Παλαιστίνων οἱ τοῦ κοινοῦ προεστῶτες ἐλθόντες πρὸς αὐτὴν πείθουσιν ἐπαγγελίαις μαθεῖν παρὰ τοῦ Σαμψῶνος τὴν αἰτίαν τῆς ἰσχύος, ὑφ' ἧς ἄληπτός ἐστι τοῖς ἐχθροῖς. ἡ δὲ παρὰ πότον καὶ τοιαύτην συνουσίαν θαυμάζουσα τὰς πράξεις αὐτοῦ ἐτεχνίτευε μαθεῖν, τίνι τρόπῳ τοσοῦτον προύχει κατ' ἀρετήν." '5.308 ὁ δὲ Σαμψών, ἔτι γὰρ φρονεῖν ἰσχυρὸς ἦν, ἀντηπάτα τὴν Δαλάλην φάμενος, εἰ κλήμασιν ἑπτὰ δεθείη ἀμπέλου ἔτι καὶ περιειλεῖσθαι δυναμένοις, ἀσθενέστερος ἂν πάντων ἔσοιτο.' "5.309 ἡ δὲ τότε μὲν ἡσύχασεν, ἀποσημήνασα δὲ τοῖς ἄρχουσι τῶν Παλαιστίνων ἐνίδρυσε τῶν στρατιωτῶν ἔνδον τινὰς καὶ μεθύοντα κατέδει τοῖς κλήμασι κατὰ τὸ ἰσχυρότατον, ἔπειτ' ἀνεγείρασα ἐδήλου παρεῖναί τινας ἐπ' αὐτόν." 5.311 τοῦ δὲ πάλιν ἀπατῶντος αὐτὴν καὶ φήσαντος ἑπτὰ κάλοις δεθέντα τὴν ἰσχὺν ἀπολέσειν, ἐπεὶ καὶ τοῦτο ποιήσασα οὐδὲν ἤνυσεν, τρίτον συνυφῆναι τὰς κόμας αὐτοῦ ἐμήνυσεν.' "5.312 ὡς δ' οὐδὲ τούτου γενομένου ἀληθὲς ηὑρίσκετο, δεομένης τελευταῖον ὁ Σαμψών, ἔδει γὰρ αὐτὸν συμφορᾷ περιπεσεῖν, χαρίζεσθαι βουλόμενος τῇ Δαλάλῃ, “ἐμοῦ, φησίν, ὁ θεὸς κήδεται καὶ κατὰ τὴν ἐκείνου πρόνοιαν γεννηθεὶς κόμην ταύτην τρέφω παρεγγυήσαντος μὴ ἀποκείρειν τοῦ θεοῦ: τὴν γὰρ ἰσχὺν εἶναί μοι κατὰ τὴν ταύτης αὔξησιν καὶ παραμονήν”." "5.313 ταῦτα μαθοῦσα καὶ στερήσασα τῆς κόμης αὐτὸν παραδιδοῖ τοῖς πολεμίοις οὐκέτ' ὄντα ἰσχυρὸν ἀμύνασθαι τὴν ἔφοδον αὐτῶν. οἱ δ' ἐκκόψαντες αὐτοῦ τοὺς ὀφθαλμοὺς δεδεμένον ἄγειν παρέδοσαν." 5.344 καὶ τῆς τἀνδρὸς παραμυθίας τῇ λύπῃ κρατήσασα εἰς τὴν σκηνὴν ᾤχετο τὸν θεὸν ἱκετεύουσα δοῦναι γονὴν αὐτῇ καὶ ποιῆσαι μητέρα, ἐπαγγελλομένη τὸ πρῶτον αὐτῇ γενησόμενον καθιερώσειν ἐπὶ διακονίᾳ τοῦ θεοῦ δίαιταν οὐχ ὁμοίαν τοῖς ἰδιώταις ποιησόμενον.' "
5.347 ἀναμνησθεῖσα δ' ἡ γυνὴ τῆς εὐχῆς τῆς ἐπὶ τῷ παιδὶ γεγενημένης παρεδίδου τῷ ̓Ηλὶ ἀνατιθεῖσα τῷ θεῷ προφήτην γενησόμενον: κόμη τε οὖν αὐτῷ ἀνεῖτο καὶ ποτὸν ἦν ὕδωρ. καὶ Σαμουῆλος μὲν ἐν τῷ ἱερῷ διῆγε τρεφόμενος, ̓Αλκάνῃ δ' ἐκ τῆς ̓́Αννας υἱεῖς τε γίνονται καὶ τρεῖς θυγατέρες." "
13.297 περὶ μέντοι τούτων αὖθις ἐροῦμεν. νῦν δὲ δηλῶσαι βούλομαι, ὅτι νόμιμά τινα παρέδοσαν τῷ δήμῳ οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς, ἅπερ οὐκ ἀναγέγραπται ἐν τοῖς Μωυσέως νόμοις, καὶ διὰ τοῦτο ταῦτα τὸ Σαδδουκαίων γένος ἐκβάλλει, λέγον ἐκεῖνα δεῖν ἡγεῖσθαι νόμιμα τὰ γεγραμμένα, τὰ δ' ἐκ παραδόσεως τῶν πατέρων μὴ τηρεῖν." "
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5.266 περὶ τούτων ἐξαγγελθέντων αὐτῷ διὰ τῆς ἀδελφῆς ὁ βασιλεὺς πέμψας εἰς τοὺς τόπους, ἐν οἷς διατρίβειν ἐμηνύθησαν, ἐκείνους τε καὶ τοὺς συγκαταιτιαθέντας ἀπέκτεινεν, ὥστ' εἶναι μηδὲν ὑπόλοιπον ἐκ τῆς ̔Υρκανοῦ συγγενείας, ἀλλὰ τὴν βασιλείαν αὐτεξούσιον αὐτῷ μηδενὸς ὄντος ἐπ' ἀξιώματος ἐμποδὼν ἵστασθαι τοῖς παρανομουμένοις." " None | sup>
1.142 And when Noah was made sensible of what had been done, he prayed for prosperity to his other sons; but for Ham, he did not curse him, by reason of his nearness in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the children of Canaan. But as to these matters, we shall speak more hereafter.
1.275 but his father refused it, because all his prayers had been spent upon Jacob: so Esau lamented the mistake. However, his father being grieved at his weeping, said, that “he should excel in hunting and strength of body, in arms, and all such sorts of work; and should obtain glory for ever on those accounts, he and his posterity after him; but still should serve his brother.”
1.303 8. Now each of these had handmaids, by their father’s donation. Zilpha was handmaid to Lea, and Bilha to Rachel; by no means slaves, but however subject to their mistresses. Now Lea was sorely troubled at her husband’s love to her sister; and she expected she should be better esteemed if she bare him children: so she entreated God perpetually;
1.337 1. Hereupon Jacob came to the place, till this day called Tents (Succoth;) from whence he went to Shechem, which is a city of the Canaanites. Now as the Shechemites were keeping a festival Dina, who was the only daughter of Jacob, went into the city to see the finery of the women of that country. But when Shechem, the son of Hamor the king, saw her, he defiled her by violence; and being greatly in love with her, desired of his father that he would procure the damsel to him for a wife. 1.338 To which desire he condescended, and came to Jacob, desiring him to give leave that his son Shechem might, according to law, marry Dina. But Jacob, not knowing how to deny the desire of one of such great dignity, and yet not thinking it lawful to marry his daughter to a stranger, entreated him to give him leave to have a consultation about what he desired him to do.
5.263 10. And when he had given them this answer, he sent the ambassadors away. And when he had prayed for victory, and had vowed to perform sacred offices, and if he came home in safety, to offer in sacrifice what living creature soever should first meet him, he joined battle with the enemy, and gained a great victory, and in his pursuit slew the enemies all along as far as the city of Minnith. He then passed over to the land of the Ammonites, and overthrew many of their cities, and took their prey, and freed his own people from that slavery which they had undergone for eighteen years.
5.266 Accordingly, when that time was over, he sacrificed his daughter as a burnt-offering, offering such an oblation as was neither conformable to the law nor acceptable to God, not weighing with himself what opinion the hearers would have of such a practice.
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.
5.307 So those that administered the public affairs of the Philistines came to her, and, with promises, induced her to get out of Samson what was the cause of that his strength, by which he became unconquerable to his enemies. Accordingly, when they were drinking, and had the like conversation together, she pretended to admire the actions he had done, and contrived to get out of him by subtlety, by what means he so much excelled others in strength. 5.308 Samson, in order to delude Delilah, for he had not yet lost his senses, replied, that if he were bound with seven such green withs of a vine as might still be wreathed, he should be weaker than any other man. 5.309 The woman said no more then, but told this to the rulers of the Philistines, and hid certain of the soldiers in ambush within the house; and when he was disordered in drink and asleep, she bound him as fast as possible with the withs;
5.311 However, he deluded her again, and told her, that if they bound him with seven cords, he should lose his strength. And when, upon doing this, she gained nothing, he told her the third time, that his hair should be woven into a web; 5.312 but when, upon doing this, the truth was not yet discovered, at length Samson, upon Delilah’s prayer, (for he was doomed to fall into some affliction,) was desirous to please her, and told her that God took care of him, and that he was born by his providence, and that “thence it is that I suffer my hair to grow, God having charged me never to poll my head, and thence my strength is according to the increase and continuance of my hair.” 5.313 When she had learned thus much, and had deprived him of his hair, she delivered him up to his enemies, when he was not strong enough to defend himself from their attempts upon him; so they put out his eyes, and bound him, and had him led about among them.
5.344 and suffering her grief to prevail over her husband’s consolations to her, she went to the tabernacle to beseech God to give her seed, and to make her a mother; and to vow to consecrate the first son she should bear to the service of God, and this in such a way, that his manner of living should not be like that of ordinary men.
5.347 but the woman remembered the vows she had made concerning her son, and delivered him to Eli, dedicating him to God, that he might become a prophet. Accordingly his hair was suffered to grow long, and his drink was water. So Samuel dwelt and was brought up in the temple. But Elcanah had other sons by Hannah, and three daughters.
13.297 but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers.
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5.266 But when the king knew the thing, by his sister’s information, he sent men to the places where he had the intimation they were concealed, and ordered both them, and those that were accused as guilty with them, to be slain, insomuch that there were now none at all left of the kindred of Hyrcanus, and the kingdom was entirely in Herod’s own power, and there was nobody remaining of such dignity as could put a stop to what he did against the Jewish laws.' ' None |
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65. Josephus Flavius, Jewish War, 2.487 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jacob • Levi (son of Jacob the patriarch), Aramaic traditions on
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109
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2.487 Κατὰ δὲ τὴν ̓Αλεξάνδρειαν ἀεὶ μὲν ἦν στάσις πρὸς τὸ ̓Ιουδαϊκὸν τοῖς ἐπιχωρίοις ἀφ' οὗ χρησάμενος προθυμοτάτοις κατὰ τῶν Αἰγυπτίων ̓Ιουδαίοις ̓Αλέξανδρος γέρας τῆς συμμαχίας ἔδωκεν τὸ μετοικεῖν κατὰ τὴν πόλιν ἐξ ἴσου † μοίρας πρὸς τοὺς ̔́Ελληνας."" None | sup>
2.487 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander the Great, upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves;'' None |
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66. Josephus Flavius, Against Apion, 2.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jacob • Levi (son of Jacob the patriarch), Aramaic traditions on
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 182; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109
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2.31 πρὸς ἡμᾶς δὲ δυοῖν θάτερον Αἰγύπτιοι πεπόνθασιν: ἢ γὰρ ὡς ἐπισεμνυνόμενοι προσποιοῦνται τὴν συγγένειαν ἢ κοινωνοὺς ἡμᾶς ἐπισπῶνται τῆς αὑτῶν κακοδοξίας.'' None | sup>
2.31 As for the Egyptians’ claim to be of our kindred, they do it on one of the following accounts; I mean, either as they value themselves upon it, and pretend to bear that relation to us: or else as they would draw us in to be partakers of their own infamy. '' None |
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67. Mishnah, Avot, 1.1, 3.11, 5.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • God, of Abraham, Isaac, and Jacob • Jacob • Neusner, Jacob • practice, Jacob and
Found in books: Allison (2018), 4 Baruch, 200; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 196; Gera (2014), Judith, 286; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 72, 74; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 449
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1.1 משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1 שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:
3.11 רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:
5.3 עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם:'' None | sup>
1.1 Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.
3.11 Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covet of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit knowledge of the Torah and good deeds, he has not a share in the world to come.
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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68. Mishnah, Berachot, 1.1, 1.3, 9.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jacob • Jacob of Cfar Sima • Jacob son of Abraham, patriarch • Neusner, Jacob
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 390; Goodman (2006), Judaism in the Roman World: Collected Essays, 167; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 85; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 47; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 546
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1.1 מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּעַרְבִית. מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכֹל בִּתְרוּמָתָן, עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד חֲצוֹת. רַבָּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. מַעֲשֶׂה שֶׁבָּאוּ בָנָיו מִבֵּית הַמִּשְׁתֶּה, אָמְרוּ לוֹ, לֹא קָרִינוּ אֶת שְׁמַע. אָמַר לָהֶם, אִם לֹא עָלָה עַמּוּד הַשַּׁחַר, חַיָּבִין אַתֶּם לִקְרוֹת. וְלֹא זוֹ בִּלְבַד, אֶלָּא כָּל מַה שֶּׁאָמְרוּ חֲכָמִים עַד חֲצוֹת, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. הֶקְטֵר חֲלָבִים וְאֵבָרִים, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. וְכָל הַנֶּאֱכָלִים לְיוֹם אֶחָד, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. אִם כֵּן, לָמָּה אָמְרוּ חֲכָמִים עַד חֲצוֹת, כְּדֵי לְהַרְחִיק אֶת הָאָדָם מִן הָעֲבֵרָה:
1.3 בֵּית שַׁמַּאי אוֹמְרִים, בָּעֶרֶב כָּל אָדָם יַטּוּ וְיִקְרְאוּ, וּבַבֹּקֶר יַעַמְדוּ, שֶׁנֶּאֱמַר (דברים ו) וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. וּבֵית הִלֵּל אוֹמְרִים, כָּל אָדָם קוֹרֵא כְדַרְכּוֹ, שֶׁנֶּאֱמַר (שם) וּבְלֶכְתְּךָ בַדֶּרֶךְ. אִם כֵּן, לָמָּה נֶאֱמַר וּבְשָׁכְבְּךָ וּבְקוּמֶךָ, בְּשָׁעָה שֶׁבְּנֵי אָדָם שׁוֹכְבִים, וּבְשָׁעָה שֶׁבְּנֵי אָדָם עוֹמְדִים. אָמַר רַבִּי טַרְפוֹן, אֲנִי הָיִיתִי בָא בַדֶּרֶךְ, וְהִטֵּתִי לִקְרוֹת, כְּדִבְרֵי בֵית שַׁמַּאי, וְסִכַּנְתִּי בְעַצְמִי מִפְּנֵי הַלִּסְטִים. אָמְרוּ לוֹ, כְּדַי הָיִיתָ לָחוּב בְּעַצְמְךָ, שֶׁעָבַרְתָּ עַל דִּבְרֵי בֵית הִלֵּל:
9.5 חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:'' None | sup>
1.1 From what time may one recite the Shema in the evening? From the time that the priests enter their houses in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home late from a wedding feast and they said to him: we have not yet recited the evening Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all the offerings that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression.
1.3 Bet Shammai say: in the evening every man should recline and recite the Shema, and in the morning he should stand, as it says, “And when you lie down and when you get up” (Deuteronomy 6:7). Bet Hillel say that every man should recite in his own way, as it says, “And when you walk by the way” (ibid). Why then is it said, “And when you lies down and when you get up?” At the time when people lie down and at the time when people rise up. Rabbi Tarfon said: I was once walking by the way and I reclined to recite the Shema according to the words of Bet Shammai, and I incurred danger from robbers. They said to him: you deserved to come to harm, because you acted against the words of Bet Hillel.
9.5 One must bless God for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul life away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting is forbidden. All the conclusions of blessings that were in the Temple they would say, “forever lit. as long as the world is.” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever lit. from the end of the world to the end of the world. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: this means “They have violated your teaching It is time to act on behalf of the Lord.”'' None |
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69. Mishnah, Gittin, 1.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Eliezer b. Jacob • Jacob
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 210; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 150
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1.5 כָּל גֵּט שֶׁיֵּשׁ עָלָיו עֵד כּוּתִי, פָּסוּל, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. מַעֲשֶׂה, שֶׁהֵבִיאוּ לִפְנֵי רַבָּן גַּמְלִיאֵל לִכְפַר עוֹתְנַאי גֵּט אִשָּׁה וְהָיוּ עֵדָיו עֵדֵי כוּתִים, וְהִכְשִׁיר. כָּל הַשְּׁטָרוֹת הָעוֹלִים בְּעַרְכָּאוֹת שֶׁל גּוֹיִם, אַף עַל פִּי שֶׁחוֹתְמֵיהֶם גּוֹיִם, כְּשֵׁרִים, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אֵלּוּ כְשֵׁרִין, לֹא הֻזְכְּרוּ אֶלָּא בִזְמַן שֶׁנַּעֲשׂוּ בְהֶדְיוֹט:'' None | sup>
1.5 Any document which has upon it the signature of a Samaritan is invalid, except for bills of divorce or a writ of emancipation. It happened that a bill of divorce was once brought before Rabban Gamaliel at Kefar Otnai and its witnesses were Samaritan, and he declared it valid. All documents which are accepted in the courts of non-Jew, even if those who signed on the documents are non-Jews, are valid except bills of divorce and of writs of emancipation. Rabbi Shimon says: these also are valid; they were only pronounced to be invalid when done by ordinary persons.'' None |
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70. Mishnah, Hagigah, 2.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Milgrom, Jacob • Neusner, Jacob
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 196; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 74
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2.7 בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת:'' None | sup>
2.7 The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for those who eat sacred things. The garments of those who eat sacred things possess midras-impurity for those who occupy themselves with the waters of purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was considered to possess midras-impurity for those who ate sacred things. Yoha ben Gudgada all his life used to eat unconsecrated food in accordance with the purity required for sacred things, yet his apron was considered to possess midras-impurity for those who occupied themselves with the water of purification.'' None |
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71. Mishnah, Megillah, 4.10 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jacob
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 415; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 545
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4.10 The incident of Reuven is read but not translated. The story of Tamar is read and translated. The first part of the incident of the golden calf is both read and translated, but the second is read but not translated. The blessing of the priests, the stories of David and Amnon are not read or translated. They do not conclude with the portion of the chariot as a haftarah. But Rabbi Judah permits this. R. Eliezar says: they do not conclude with “Proclaim Jerusalem’s abominations” (Ezekiel as a haftarah.'' None |
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72. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jacob of Kefar Sama • Neusner, Jacob • charismatic wonderworkers, Jacob of Kefar Sama
Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 74; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 186
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10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"" None | sup>
10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”'' None |
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73. Mishnah, Shekalim, 6.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Neusner, Jacob
Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 85; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 101
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6.1 שְלשָׁה עָשָר שוֹפָרוֹת, שְלשָה עָשָר שֻלְחָנוֹת, שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת, הָיוּ בַּמִקְדָּשׁ. שֶׁל בֵּית רַבָּן גַּמְלִיאֵל וְשֶׁל בֵּית רַבִּי חֲנַנְיָא סְגַן הַכֹּהֲנִים הָיוּ מִשְׁתַּחֲוִין אַרְבַּע עֶשְׂרֵה. וְהֵיכָן הָיְתָה יְתֵרָה, כְּנֶגֶד דִּיר הָעֵצִים, שֶׁכֵּן מָסֹרֶת בְּיָדָם מֵאֲבוֹתֵיהֶם שֶׁשָּׁם הָאָרוֹן נִגְנַז:'' None | sup>
6.1 There were in the Temple thirteen chests, thirteen tables and thirteen prostrations. Members of the household of Rabban Gamaliel and of Rabbi Haiah the chief of the priests used would prostrate fourteen times. And where was the additional prostration? In front of the wood storage yard, for they had a tradition from their forefathers that the Ark was hidden there.'' None |
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74. New Testament, 1 Corinthians, 1.3, 3.1-3.3, 4.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Diodore, Jacob’s bow • Eusebius of Emesa, Jacob’s bow • God, of Jacob • Jacob • Jacob and/or Esau • Jacob, bowing of parents • Jacobs, Andrew
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 15; Karfíková (2012), Grace and the Will According to Augustine, 266; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 18; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 140; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 122, 142, 153
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1.3 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
3.1 Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
4.7 τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;'' None | sup>
1.3 Grace to you and peace from God ourFather and the Lord Jesus Christ.' "
3.1 Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" "
4.7 For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it?"' None |
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75. New Testament, Acts, 2.14-2.36, 3.13, 4.24, 4.29, 7.23, 13.33 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Israel see Jacob, Israel, kingdom of • Jacob • house, of Jacob
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; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115; Gera (2014), Judith, 201; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217
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2.14 Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου. 2.15 οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας, 2.16 ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ 2.17 2.19 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 2.29 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.
13.33 ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε.' ' None | sup>
2.14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "2.15 For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " '2.16 But this is what has been spoken through the prophet Joel: ' "2.17 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "2.21 It will be, that whoever will call on the name of the Lord will be saved.' " '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. ' "
13.33 that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " ' None |
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76. New Testament, Apocalypse, 1.14, 1.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jacob
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 519; Stuckenbruck (2007), 1 Enoch 91-108, 627, 628
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1.14 ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός,
1.16 καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ.'' None | sup>
1.14 His head and his hair were white as white wool, like snow. His eyes were like a flame of fire.
1.16 He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. '' None |
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77. New Testament, James, 2.22-2.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jacob • Jacob, James, Epistle of
Found in books: Gera (2014), Judith, 285; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 61
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2.22 βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη, καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα 2.23 Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη. 2.24 ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον.'' None | sup>
2.22 You see that faith worked with his works, and by works faith was perfected; 2.23 and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24 You see then that by works, a man is justified, and not only by faith. '' None |
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78. New Testament, Hebrews, 1.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jacob • Jacob, Patriarch,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 65; Gera (2014), Judith, 284, 285; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 98; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 217
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1.5 Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων' ' None | sup>
1.5 For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son?"' ' None |
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79. New Testament, Romans, 4.4-4.6, 5.12, 5.14, 5.20-5.21, 9.5-9.29, 11.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • God, of Jacob • Goranson Jacob, Haley • Jacob • Jacob and/or Esau • Jacob of Sarug • Jacob, James, Epistle of
Found in books: Allison (2018), 4 Baruch, 359; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 513, 570; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 186; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 96; Karfíková (2012), Grace and the Will According to Augustine, 53, 69, 75, 78, 80, 81, 210, 263, 266; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 62; 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; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 224; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 169; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 374; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107, 140, 141, 142
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4.4 τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· 4.5 τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.6 καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων
5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-.
5.14 ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.
5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
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. 9.16 ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ. 9.17 λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι Εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. 9.18 ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει. 9.19 Ἐρεῖς μοι οὖν Τί ἔτι μέμφεται; 9.20 τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως; 9.21 ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; 9.22 εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 9.23 ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, 9.24 οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν; 9.25 ὡς καὶ ἐν τῷ Ὠσηὲ λέγει 9.26 9.27 Ἠσαίας δὲ κράζει ὑπὲρ τοῦ ἸσραήλἘὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπό λιμμα σωθήσεται· 9.28 λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει Κύριος ἐπὶ τῆς γῆς. 9.29 καὶ καθὼς προείρηκεν Ἠσαίας
11.26 καθὼς γέγραπται' ' None | sup>
4.4 Now to him who works, the reward is not accounted as of grace, but as of debt. ' "4.5 But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. " '4.6 Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. ' "
5.14 Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. " 5.20 The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21 that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.
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." 9.16 So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17 For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth." 9.18 So then, he has mercy on whom he desires, and he hardens whom he desires. 9.19 You will say then to me, "Why does he still find fault? For who withstands his will?" 9.20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"' "9.21 Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? " '9.22 What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, 9.23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, 9.24 us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25 As he says also in Hosea, "I will call them \'my people,\' which were not my people; And her \'beloved,\' who was not beloved." 9.26 "It will be that in the place where it was said to them, \'You are not my people,\' There they will be called \'sons of the living God.\'" 9.27 Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28 For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth." 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."
11.26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. ' ' None |
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80. New Testament, John, 1.18, 1.51, 4.7-4.9, 4.12, 4.18, 4.21-4.24, 4.28, 4.30, 20.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jacob • Jacob, the well of • Jacob’s Well • Vision, Jacob, of
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 78, 79; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 46, 47; Levison (2023), The Greek Life of Adam and Eve. 992; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 207, 208; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 131, 546; Stuckenbruck (2007), 1 Enoch 91-108, 240; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 432
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1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1.51 καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.
4.7 ἔρχεται γυνὴ ἐκ τῆς Σαμαρίας ἀντλῆσαι ὕδωρ. 4.8 λέγει αὐτῇ ὁ Ἰησοῦς Δός μοι πεῖν· οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν. 4.9 λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις Πῶς σὺ Ἰουδαῖος ὢν παρʼ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρείτιδος οὔσης; οὐ γὰρ συνχρῶνται Ἰουδαῖοι Σαμαρείταις.
4.12 μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ;
4.18 πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας.
4.21 λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22 ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23 ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24 πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
4.28 ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις
4.30 ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν.
20.1 Τῇ δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται πρωὶ σκοτίας ἔτι οὔσης εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου.'' None | sup>
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
1.51 He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man."
4.7 A woman of Samaria came to draw water. Jesus said to her, "Give me a drink." 4.8 For his disciples had gone away into the city to buy food. 4.9 The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.)
4.12 Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?"
4.18 for you have had five husbands; and he whom you now have is not your husband. This you have said truly."
4.21 Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. ' "4.22 You worship that which you don't know. We worship that which we know; for salvation is from the Jews. " '4.23 But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24 God is spirit, and those who worship him must worship in spirit and truth."
4.28 So the woman left her water pot, and went away into the city, and said to the people,
4.30 They went out of the city, and were coming to him.
20.1 Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. '' None |
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81. New Testament, Luke, 1.26, 1.32-1.33, 1.38, 2.14, 2.19, 2.51, 7.16, 10.23-10.24, 13.28, 22.19, 24.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Jacob • Jacob (patriarch) • Jacob and/or Esau • Jacob of Sarug • betrothed, Jacob and Rachel • house, of Jacob
Found in books: Allison (2018), 4 Baruch, 102, 199; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 84; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 240; Levine Allison and Crossan (2006), The Historical Jesus in Context, 248, 249, 345; Levison (2023), The Greek Life of Adam and Eve. 277, 502; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 55; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 102; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 98; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 104, 156, 169; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 432; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 142
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1.26 Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ
1.32 οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33 καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος.
1.38 εἶπεν δὲ Μαριάμ Ἰδοὺ ἡ δούλη Κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου. καὶ ἀπῆλθεν ἀπʼ αὐτῆς ὁ ἄγγελος.
2.14 Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας.
2.19 ἡ δὲ Μαρία πάντα συνετήρει τὰ ῥήματα ταῦτα συνβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς.
2.51 καὶ κατέβη μετʼ αὐτῶν καὶ ἦλθεν εἰς Ναζαρέτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς.
7.16 Ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι Ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ.
10.23 Καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατʼ ἰδίαν εἶπεν Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε. 10.24 λέγω γὰρ ὑμῖν ὅτι πολλοὶ προφῆται καὶ βασιλεῖς ἠθέλησαν ἰδεῖν ἃ ὑμεῖς βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
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. 2
2.19 καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
24.5 ἐμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὰ πρόσωπα εἰς τὴν γῆν εἶπαν πρὸς αὐτάς Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; ⟦'' None | sup>
1.26 Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth,
1.32 He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33 and he will reign over the house of Jacob forever. There will be no end to his kingdom."
1.38 Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her.
2.14 "Glory to God in the highest, On earth peace, good will toward men."
2.19 But Mary kept all these sayings, pondering them in her heart.
2.51 And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart.
7.16 Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!"
10.23 Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see, 10.24 for I tell you that many prophets and kings desired to see the things which you see, and didn\'t see them, and to hear the things which you hear, and didn\'t hear them."
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. 2
2.19 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."
24.5 Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? '' None |
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82. New Testament, Mark, 13.12, 14.36, 16.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jacob • Joseph (son of Jacob) • Vision, Jacob, of
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 65; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 75; Levine Allison and Crossan (2006), The Historical Jesus in Context, 64, 362; Levison (2023), The Greek Life of Adam and Eve. 992; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 432
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13.12 καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς·
14.36 καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ.
16.1 Καὶ διαγενομένου τοῦ σαββάτου ἡ Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ τοῦ Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα ἱνα ἐλθοῦσαι ἀλείψωσιν αὐτόν.'' None | sup>
13.12 "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death.
14.36 He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire."
16.1 When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. '' None |
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83. New Testament, Matthew, 1.1-1.6, 1.17, 1.24, 2.13-2.18, 3.17, 22.14, 23.9, 28.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Jacob • Jacob (patriarch) • Joseph (son of Jacob the patriarch) • Joseph (son of Jacob) • Vision, Jacob, of • betrothed, Jacob and Rachel
Found in books: Allison (2018), 4 Baruch, 20, 118; Gera (2014), Judith, 256; Karfíková (2012), Grace and the Will According to Augustine, 53; Levine Allison and Crossan (2006), The Historical Jesus in Context, 217, 249, 345; Levison (2023), The Greek Life of Adam and Eve. 992; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 55; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 322; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 449; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 61; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 432; 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,
1.17 Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυεὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ χριστοῦ γενεαὶ δεκατέσσαρες.
1.24 Ἐγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ·
2.13 Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος Κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό. 2.14 ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον, καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· 2.15 ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου . 2.16 Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων. 2.17 Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος 2.18 φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ εἰσίν.
3.17 καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
22.14 πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί.
23.9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος·
28.1 Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.'' 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.
1.17 So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations.
1.24 Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself;
2.13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him." 2.14 He arose and took the young child and his mother by night, and departed into Egypt, 2.15 and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son." 2.16 Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. 2.17 Then that which was spoken by Jeremiah the prophet was fulfilled, saying, 2.18 "A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She wouldn\'t be comforted, Because they are no more."
3.17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased."
22.14 For many are called, but few chosen."
23.9 Call no man on the earth your father, for one is your Father, he who is in heaven.
28.1 Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. '' None |
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84. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Eliezer b. Jacob • Neusner, Jacob
Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 85; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 160
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85. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Eliezer b. Jacob • Neusner, Jacob
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 265; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 150
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86. 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 • Jacob • Judah, son of Jacob
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 93; Allison (2018), 4 Baruch, 102, 118, 298; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 326, 327; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 151; Gera (2014), Judith, 287; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 128; Levison (2009), Filled with the Spirit, 163
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87. Anon., Genesis Rabba, 1.4, 8.3, 11.7, 47.6, 56.2, 63.6, 66.2, 68.12, 69.3, 79.8, 84.11, 98.3-98.4 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Jacob • Jacob (Patriarch) • Jacob (patriarch) • Jacob, James, Epistle of • Joseph (son of Jacob) • – blessing of Jacob
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 239; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 247, 248, 340, 341; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 389, 392, 423; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 255; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 83; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 104, 117, 121, 134, 141, 145, 219; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 91; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 216; Neusner (2004), The Idea of History in Rabbinic Judaism, 274, 276; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 214; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 127, 128, 131, 519, 543, 547; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 98; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 118
sup>
1.4 בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'." 8.3 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם (בראשית א, כו), בְּמִי נִמְלָךְ, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי אָמַר, בִּמְלֶאכֶת הַשָּׁמַיִם וְהָאָרֶץ נִמְלָךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי סַנְקְלִיטִים, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתָּן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בְּמַעֲשֵׂה כָּל יוֹם וָיוֹם נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ סַנְקַתַּדְרוֹן, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתּוֹ. רַבִּי אַמֵּי אָמַר בְּלִבּוֹ נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַרְדְּכָל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְרַעֵם לֹא עַל אַרְדְּכָל, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַב אַסֵּי מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ.
68.12 וַיַּחֲלֹם וְהִנֵּה סֻלָּם (בראשית כח, יב), אָמַר רַבִּי אַבָּהוּ דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין, חַד בַּר נָשׁ אֲזַל לְגַבֵּי רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי אָמְרִין לִי אֲזֵיל סַב פּוֹעָלַיָּא דַּאֲבוּךְ מִן קַפּוֹדְקִיָּא, אֲמַר לֵיהּ וַאֲזַל אֲבוּךְ לְקַפּוֹדְקִיָּא מִן יוֹמֵיהּ, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ זִיל מְנֵי עֶשְׂרִים שְׁרָיֵי בְּכָרְסָא דְבֵיתָךְ אַתְּ מַשְׁכַּח לֵיהּ. אֲמַר לֵיהּ לֵית בְּהוֹן עֶשְׂרִין. אֲמַר לֵיהּ וְאִי לֵית בְּהוֹן עֶשְׂרִין מְנֵי מִן רֵאשֵׁיהוֹן לְסוֹפֵיהוֹן וּמִן סוֹפֵיהוֹן לְרֵאשֵׁיהוֹן וְאַתְּ מַשְׁכַּח, אֲזַל מְנָא וְאַשְׁכַּח כֵּן. וּמִנַּיִן יַלִּיף לָהּ רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, מִן קַפּוֹדְקִיָּא. תָּנֵי בַּר קַפָּרָא לֵית חֲלוֹם שֶׁאֵין לוֹ פִּתְרוֹן, וְהִנֵּה סֻלָּם, זֶה הַכֶּבֶשׁ. מֻצָּב אַרְצָה, זֶה מִזְבֵּחַ (שמות כ, כד): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי, וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, אֵלּוּ הַקָּרְבָּנוֹת שֶׁרֵיחָן עוֹלֶה לַשָּׁמַיִם. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, אֵלּוּ כֹּהֲנִים גְּדוֹלִים. עֹלִים וְיֹרְדִים בּוֹ, שֶׁהֵם עוֹלִים וְיוֹרְדִים בַּכֶּבֶשׁ. (בראשית כח, יג): וְהִנֵּה ה\' נִצָּב עָלָיו, (עמוס ט, א): רָאִיתִי אֶת ה\' נִצָּב עַל הַמִּזְבֵּחַ, רַבָּנָן פָּתְרִין לֵיהּ בְּסִינַי. וַיַּחֲלֹם וְהִנֵּה סֻלָּם, זֶה סִינַי. מֻצָּב אַרְצָה (שמות יט, יז): וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמָיִם. דָּבָר אַחֵר, וְהִנֵּה סֻלָּם, זֶה סִינַי, אוֹתִיּוֹת דְּדֵין הוּא אוֹתִיּוֹת דְּדֵין. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, עַל שֵׁם (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן. וְלָמַדְנוּ לַנְּבִיאִים שֶׁנִּקְרְאוּ מַלְאָכִים, דִּכְתִיב (חגי א, יג): וַיֹּאמֶר חַגַּי מַלְאַךְ ה\' בְּמַלְאֲכוּת ה\' לָעָם. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, זֶה משֶׁה וְאַהֲרֹן. עֹלִים (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. וְיֹרְדִים, זֶה משֶׁה (שמות יט, יד): וַיֵּרֶד משֶׁה. וְהִנֵּה ה\' נִצָּב עָלָיו (שמות יט, כ): וַיֵּרֶד ה\' עַל הַר סִינַי אֶל רֹאשׁ הָהָר, רַבִּי שַׂלְמוֹנִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר תַּרְכּוּסָא שֶׁל שָׁלשׁ רַגְלַיִם הֶרְאָה לוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר אַתְּ הוּא רֶגֶל שְׁלִישִׁי. הוּא דַעְתֵּיהּ דְּרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר (דברים לב, ט): כִּי חֵלֶק ה\' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ, מָה הַחֶבֶל הַזֶּה פָּחוּת מִשְׁלשָׁה אֵין מַפְקִיעִין אוֹתוֹ, כָּךְ הָאָבוֹת אֵין פָּחוֹת מִשְׁלשָׁה. רַבִּי בֶּרֶכְיָה אָמַר עוֹלָם וּשְׁלִישׁ עוֹלָם הֶרְאָה לוֹ, עֹלִים אֵין פָּחוֹת מִשְּׁנַיִם וְיֹרְדִים שְׁנַיִם. וּמִנַּיִן שֶׁהַמַּלְאָךְ שְׁלִישׁוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דניאל י, ו): וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָּרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחשֶׁת קָלָל. רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר עֹלִים וְיֹרְדִים בַּסֻּלָּם, וְחַד אָמַר עֹלִים וְיֹרְדִים בְּיַעֲקֹב. מַאן דְּאָמַר עֹלִים וְיֹרְדִים בַּסֻּלָּם, נִיחָא. וּמַאן דְּאָמַר עֹלִים וְיֹרְדִים בְּיַעֲקֹב, מַעֲלִים וּמוֹרִידִים בּוֹ אָפְזִים בּוֹ קָפְזִים בּוֹ שׂוֹנְטִים בּוֹ, שֶׁנֶּאֱמַר (ישעיה מט, ג): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר, אַתְּ הוּא שֶׁאִיקוֹנִין שֶׁלְּךָ חֲקוּקָה לְמַעְלָה, עֹלִים לְמַעְלָה וְרוֹאִים אִיקוֹנִין שֶׁלּוֹ, וְיֹרְדִים לְמַטָּה וּמוֹצְאִים אוֹתוֹ יָשֵׁן. מָשָׁל לְמֶלֶךְ שֶׁהָיָה יוֹשֵׁב וְדָן, עוֹלִים לְבַסִּילְקִי וּמוֹצְאִים אוֹתוֹ דָּן, וְיוֹצְאִים בַּפַּרְוָד וּמוֹצְאִים אוֹתוֹ יָשֵׁן. דָּבָר אַחֵר, לְמַעֲלָן, כָּל מִי שֶׁהוּא אוֹמֵר זְכוּתוֹ, עוֹלֶה. חוֹבָתוֹ, יוֹרֵד. לְמַטָּן, כָּל מִי שֶׁהוּא אוֹמֵר זְכוּתוֹ, יוֹרֵד. חוֹבָתוֹ, עוֹלֶה. דָּבָר אַחֵר, עֹלִים וְיֹרְדִים בּוֹ, עֹלִים אוֹתָם שֶׁלִּוּוּ אוֹתוֹ בְּאֶרֶץ יִשְׂרָאֵל, יֹרְדִים, אֵלּוּ שֶׁלִּוּוּ אוֹתוֹ בְּחוּצָה לָאָרֶץ. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר מַלְאֲכֵי הַשָּׁרֵת עַל יְדֵי שֶׁגִּלּוּ מִסְטוֹרִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִדְחוּ מִמְּחִצָּתָן קל"ח שָׁנָה, רַבִּי תַּנְחוּמָא הֲוָה מַפִּיק לִשָּׁנָא קָלָא. אָמַר רַבִּי חָמָא בַּר חֲנִינָא עַל יְדֵי שֶׁנִּתְגָּאוּ וְאָמְרוּ (בראשית יט, יג): כִּי מַשְׁחִיתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה, הֵיכָן חָזְרוּ, כָּאן, עֹלִים וְיֹרְדִים, עֹלִים וְאַחַר כָּךְ יֹרְדִים.' "
69.3 אָמַר רַבִּי אַבָּהוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה וְהָיוּ זְבוּבִים שׁוֹכְנִים עָלָיו, וְכֵיוָן שֶׁבָּא מֵנִיקְתּוֹ שָׁחָה עָלָיו מֵנִיקְתּוֹ וּבָרְחוּ מֵעָלָיו, כָּךְ בַּתְּחִלָּה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ, כֵּיוָן שֶׁנִּתְגַּלֶּה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרְחוּ מֵעָלָיו. רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר, עָלָיו, עַל סֻלָּם. וְחַד אָמַר, עָלָיו, עַל יַעֲקֹב. מַאן דְּאָמַר עָלָיו, עַל הַסֻּלָּם, נִיחָא, אֶלָּא לְמַאן דְּאָמַר עָלָיו, עַל יַעֲקֹב, מִי מִתְקַיֵּם עָלָיו, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, (בראשית מא, א): וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר: וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמֶר אֲנִי ה' אֱלֹהֵי אַבְרָהָם." " None | sup>
1.4 "\\"In the beginning of God\'s creating...\\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \\"God made me at the beginning of his way.\\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \\"Your throne is established as of old etc.\\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \\"Like grapes in the wilderness etc.\\" How do we know Israel was? As it says (Psalms 74:2): \\"Remember your congregation, whom you purchased from old.\\" How do we know the Temple was? As it says (Jeremiah 17:12): \\"Your throne of glory, on high from the beginning etc.\\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \\"May his name exist forever etc. his name shall be Yinnon as long as the sun.\\" Rabbi Ahavah said in the name of Rabbi Ze\'ira: Even repentance was, as it says (Psalms 90:2): \\"Before the mountains were birthed,\\" and at the same time (Psalms 90:3), \\"You turned man to contrition etc.\\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \\"God made me at the beginning of his way, the first of his works of old.\\" This is before that of which it is written (Psalms 93:2): \\"Your throne is established as of old.\\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \\"Take this ink and pen for my son.\\" They said: \\"He does not have a son.\\" He replied: \\"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \\"Command the children of Israel\\" or \\"Speak to the children of Israel.\\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \\"God founded the world with wisdom etc.\\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \\"He saw a first part for himself.\\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \\"In the beginning God created\\" refers to challah, as it says (Numbers 15:20): \\"The beginning of your doughs.\\" It also refers to tithes, as it says (Deuteronomy 18:4): \\"The beginning of your grains.\\" It also refers to first fruits, as it says (Exodus 23:19): \\"The beginning of the fruits of the land.\\"",
8.3 "Let us make a human”—with whom did He rule/nimlokh? R’ Yehoshua in the name of R’ Levi said: With the work/m’la’khah of the heavens and the earth . . . R’ Shmuel bar Nachman said: With the work/ma`aseh of each and every day...",
68.12 "...And he took stones of the place - R. Judah and R. Nehemiah, and the Rabbis. Rabbi Yehuda said he took 12 Stones. God decreed that he establish twelve tribes. Jacob said; Abraham did not establish them, Isaac did not establish them, if the twelve stones join together, I know that I will merit twelve tribes. Once they did he knew he was going to merit establishing the twelve tribes . Rabbi Nehemiah said he took 3 stones. Jacob took three stones and said : God placed his name on Abraham, and on Isaac. I, if the stones join together, I know that God is the unifying name for me. And since joined, he knew that God would unify his names with Jacob. The Rabbis said that the minimum of the plural of stones is 2. Abraham produced negative attributes/waste- Ishmael and the sons of Keturah . And Isaac produced Esau and his generals. I, if you join these 2 stones together, I know that I will not produce any negative attributes in my descendants.",
69.3 "... ... Rabbi Yocha said: The wicked, their existence depends on their gods. As it says \\"And Pharaoh dreamt; and he was standing upon the river\\" (Genesis 41:1). But the righteous, their G-d\'s existence depends on them. As it says \\"Behold G-d stood upon him\\" (Genesis 38:13). Rabbi Shimon ben Lakish said: The patriarchs they themselves were the Divine Chariot, As it says \\"And G-d ascended from upon Abraham\\" (Genesis 17:22). \\"And G-d ascended from upon him\\" and \\"Behold G-d stood upon him\\".", ' ' None |
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88. Justin, Dialogue With Trypho, 35.5, 100.3, 120.2, 130.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Jacob • Judah, son of Jacob • Mary (mother of Jesus), descendant of Jacob • – blessing of Jacob
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 210, 211; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 141; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 563; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 121
| 100 In what sense Christ is called Jacob, and Israel, and Son of Man Justin: Then what follows—'But You, the praise of Israel, inhabit the holy place'— declared that He is to do something worthy of praise and wonderment, being about to rise again from the dead on the third day after the crucifixion; and this He has obtained from the Father. For I have showed already that Christ is called both Jacob and Israel; and I have proved that it is not in the blessing of Joseph and Judah alone that what relates to Him was proclaimed mysteriously, but also in the Gospel it is written that He said: 'All things are delivered unto me by My Father.' and, 'No man knows the Father but the Son; nor the Son but the Father, and they to whom the Son will reveal Him.' Matthew 11:27 Accordingly He revealed to us all that we have perceived by His grace out of the Scriptures, so that we know Him to be the first-begotten of God, and to be before all creatures; likewise to be the Son of the patriarchs, since He assumed flesh by the Virgin of their family, and submitted to become a man without comeliness, dishonoured, and subject to suffering. Hence, also, among His words He said, when He was discoursing about His future sufferings: 'The Son of man must suffer many things, and be rejected by the Pharisees and Scribes, and be crucified, and on the third day rise again.' Matthew 16:21 He said then that He was the Son of man, either because of His birth by the Virgin, who was, as I said, of the family of David and Jacob, and Isaac, and Abraham; or because Adam was the father both of Himself and of those who have been first enumerated from whom Mary derives her descent. For we know that the fathers of women are the fathers likewise of those children whom their daughters bear. For Christ called one of His disciples— previously known by the name of Simon — Peter; since he recognised Him to be Christ the Son of God, by the revelation of His Father: and since we find it recorded in the memoirs of His apostles that He is the Son of God, and since we call Him the Son, we have understood that He proceeded before all creatures from the Father by His power and will (for He is addressed in the writings of the prophets in one way or another as Wisdom, and the Day, and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, 'Be it unto me according to your word.' Luke 1:38 And by her has He been born, to whom we have proved so many Scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him."
35.5 Trypho: I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence. Justin: The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and steadfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, 'Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' Matthew 7:15 And, 'There shall be schisms and heresies.' 1 Corinthians 11:19 And, 'Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' Matthew 7:15 And, 'Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' Matthew 24:11 There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin. (For some in one way, others in another, teach to blaspheme the Maker of all things, and Christ, who was foretold by Him as coming, and the God of Abraham, and of Isaac, and of Jacob, with whom we have nothing in common, since we know them to be atheists, impious, unrighteous, and sinful, and confessors of Jesus in name only, instead of worshippers of Him. Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. So that, in consequence of these events, we know that Jesus foreknew what would happen after Him, as well as in consequence of many other events which He foretold would befall those who believed on and confessed Him, the Christ. For all that we suffer, even when killed by friends, He foretold would take place; so that it is manifest no word or act of His can be found fault with. Wherefore we pray for you and for all other men who hate us; in order that you, having repented along with us, may not blaspheme Him who, by His works, by the mighty deeds even now wrought through His name, by the words He taught, by the prophecies announced concerning Him, is the blameless, and in all things irreproachable, Christ Jesus; but, believing on Him, may be saved in His second glorious advent, and may not be condemned to fire by Him. " "
120.2 Christians were promised to Isaac, Jacob, and Judah Justin: Observe, too, how the same promises are made to Isaac and to Jacob. For thus He speaks to Isaac: 'And in your seed shall all the nations of the earth be blessed.' Genesis 26:4 And to Jacob: 'And in you and in your seed shall all families of the earth be blessed.' Genesis 28:14 He says that neither to Esau nor to Reuben, nor to any other; only to those of whom the Christ should arise, according to the dispensation, through the Virgin Mary. But if you would consider the blessing of Judah, you would perceive what I say. For the seed is divided from Jacob, and comes down through Judah, and Phares, and Jesse, and David. And this was a symbol of the fact that some of your nation would be found children of Abraham, and found, too, in the lot of Christ; but that others, who are indeed children of Abraham, would be like the sand on the sea-shore, barren and fruitless, much in quantity, and without number indeed, but bearing no fruit whatever, and only drinking the water of the sea. And a vast multitude in your nation are convicted of being of this kind, imbibing doctrines of bitterness and godlessness, but spurning the word of God. He speaks therefore in the passage relating to Judah: 'A prince shall not fail from Judah, nor a ruler from his thighs, till that which is laid up for him come; and He shall be the expectation of the nations.' Genesis 49:10 And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: 'Till He come for whom this is laid up, and He shall be the expectation of nations.' Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs, to contend against you about the reading which you so interpret, saying it is written, 'Till the things laid up for Him come;' though the Seventy have not so explained it, but thus, 'Till He comes for whom this is laid up.' But since what follows indicates that the reference is to Christ (for it is, 'and He shall be the expectation of nations'), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. 'For they shall come,' He said, 'from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.' And I have mentioned these things, taking nothing whatever into consideration, except the speaking of the truth, and refusing to be coerced by any one, even though I should be immediately torn in pieces by you. For I gave no thought to any of my people, that is, the Samaritans, when I had a communication in writing with Cæsar, but stated that they were wrong in trusting to the magician Simon of their own nation, who, they say, is God above all power, and authority, and might." "
130.3 He returns to the conversion of the Gentiles, and shows that it was foretold And when all had given assent, I said: Justin: I would now adduce some passages which I had not recounted before. They are recorded by the faithful servant Moses in parable, and are as follows: 'Rejoice, O you heavens, with Him, and let all the angels of God worship Him;' Deuteronomy 32:43 And I added what follows of the passage: 'Rejoice, O you nations, with His people, and let all the angels of God be strengthened in Him: for the blood of His sons He avenges, and will avenge, and will recompense His enemies with vengeance, and will recompense those that hate Him; and the Lord will purify the land of His people.' And by these words He declares that we, the nations, rejoice with His people— to wit, Abraham, and Isaac, and Jacob, and the prophets, and, in short, all of that people who are well-pleasing to God, according to what has been already agreed on between us. But we will not receive it of all your nation; since we know from Isaiah Isaiah 66:24 that the members of those who have transgressed shall be consumed by the worm and unquenchable fire, remaining immortal; so that they become a spectacle to all flesh. But in addition to these, I wish, sirs, to add some other passages from the very words of Moses, from which you may understand that God has from of old dispersed all men according to their kindreds and tongues; and out of all kindreds has taken to Himself your kindred, a useless, disobedient, and faithless generation; and has shown that those who were selected out of every nation have obeyed His will through Christ, — whom He calls also Jacob, and names Israel— and these, then, as I mentioned fully previously, must be Jacob and Israel. For when He says, 'Rejoice, O you nations, with His people,' He allots the same inheritance to them, and does not call them by the same name; but when He says that they as Gentiles rejoice with His people, He calls them Gentiles to reproach you. For even as you provoked Him to anger by your idolatry, so also He has deemed those who were idolaters worthy of knowing His will, and of inheriting His inheritance." "" None |
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89. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Jacob
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 83; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 95
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90. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Jacob
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 386, 387, 420, 421; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 568; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 63
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91. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Jacob • Jacob (rabbi)
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 131; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 382
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92. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Jacob • Neusner, Jacob
Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 517; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 386; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 188; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 188
11b (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר\' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור\' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור\' יוחנן אמר אף למשנה נמי צריך לברך אבל לתלמוד א"צ לברך,ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור\' יוחנן מסיים בה הכי הערב נא ה\' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה\' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה\' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג\' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור\' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר\' זריקא א"ר אמי אמר ר\' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה'17b אין פרץ שלא תהא סיעתנו כסיעתו של דוד שיצא ממנו אחיתופל ואין יוצאת שלא תהא סיעתנו כסיעתו של שאול שיצא ממנו דואג האדומי ואין צוחה שלא תהא סיעתנו כסיעתו של אלישע שיצא ממנו גחזי ברחובותינו שלא יהא לנו בן או תלמיד שמקדיח תבשילו ברבים: (ישעיהו מו, יב),שמעו אלי אבירי לב הרחוקים מצדקה רב ושמואל ואמרי לה רבי יוחנן ורבי אלעזר חד אמר כל העולם כולו נזונין בצדקה והם נזונין בזרוע וחד אמר כל העולם כולו נזונין בזכותם והם אפילו בזכות עצמן אין נזונין כדרב יהודה אמר רב,דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת מהר חורב ואומרת כל העולם כולו נזונין בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת,ופליגא דרב יהודה דאמר רב יהודה מאן אבירי לב גובאי טפשאי אמר רב יוסף תדע דהא לא איגייר גיורא מינייהו,אמר רב אשי בני מתא מחסיא אבירי לב נינהו דקא חזו יקרא דאורייתא תרי זמני בשתא ולא קמגייר גיורא מינייהו:,חתן אם רוצה לקרות וכו\':,למימרא דרבן שמעון בן גמליאל חייש ליוהרא ורבנן לא חיישי ליוהרא והא איפכא שמעינן להו דתנן מקום שנהגו לעשות מלאכה בתשעה באב עושין מקום שנהגו שלא לעשות אין עושין וכל מקום תלמידי חכמים בטלים רבן שמעון בן גמליאל אומר לעולם יעשה כל אדם את עצמו כתלמיד חכם,קשיא דרבנן אדרבנן קשיא דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל,אמר רבי יוחנן מוחלפת השיטה רב שישא בריה דרב אידי אמר לעולם לא תחליף דרבנן אדרבנן לא קשיא ק"ש כיון דכ"ע קא קרו ואיהו נמי קרי לא מיחזי כיוהרא הכא כיון דכולי עלמא עבדי מלאכה ואיהו לא קא עביד מיחזי כיוהרא,דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל לא קשיא התם בכונה תליא מילתא ואנן סהדי דלא מצי לכווני דעתיה אבל הכא הרואה אומר מלאכה הוא דאין לו פוק חזי כמה בטלני איכא בשוקא:,| 11b “Who forms light and creates darkness, Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: Let him say the following formula instead: Who forms light and creates brightness, so as not to mention darkness, which has negative connotations.,The Gemara answers: We say the blessing as the verse is written in the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: But if so, what about the continuation of the verse: “Who makes peace and creates evil”? Do we say this blessing as it is written in the Bible? Rather, it is written evil and we euphemistically recite the blessing all things to avoid mention of evil. Here, too, let us euphemistically say brightness instead of darkness.,Rather, Rava said: The reason we recite: “Who creates darkness” is in order to mention the attribute of day at night and the attribute of night during the day, and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: Granted, the attribute of night is mentioned during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day mentioned at night? In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”,Abaye said: Nevertheless, the attribute of day is mentioned at night in the words: Rolling away light before the darkness and darkness before the light.,The Gemara asks: And what is the formula of the other blessing recited before Shema? Rav Yehuda said in the name of Shmuel: An abounding love ahava rabba. And Rabbi Elazar instructed his son, Rabbi Pedat, to also say: An abounding love.,That was also taught in a baraita: One does not recite: An eternal love ahavat olam; rather, one recites: An abounding love. And the Rabbis say that one recites: An eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness” (Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, Rav Yehuda said that Shmuel said: One who arose to study, until he recites Shema he must recite a special blessing over the Torah. If he already recited Shema he need not recite that blessing, as he has exempted himself by reciting the blessing of: An abounding love, which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. Rav Huna said: For the study of Bible, one must recite a blessing, as it is the word of God, and for halakhic midrash, the derivation of halakhot from verses, one need not recite a blessing.,And Rabbi Elazar said: For Bible and midrash, which includes halakhot derived from verses themselves, one must recite a blessing; for Mishna, which is only comprised of halakhic rulings issued by the Sages, one need not recite a blessing.,And Rabbi Yoḥa said: Even for Mishna, which includes final, binding halakhic rulings, one must recite a blessing as well, but for Talmud, which comprises a study of the Mishna and the rationales for its rulings, one need not recite a blessing.,And Rava said: Even for Talmud, which is the means to analyze the significance of the halakhot, and is the only form of Torah study that leads one to its true meaning, one must recite a blessing.,This statement is supported by the practical halakha derived from observation of Rav’s practice. His student, Rav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the Sifra, also known as Torat Kohanim, the halakhic midrash on Leviticus, of the school of Rav, and I saw that Rav would first wash his hands, then recite a blessing, and only then he would teach us our chapter. This demonstrates that even before their study of Torat Kohanim, which, due to Rav’s explanation of the reasons behind the halakhot, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: What formula of blessings does he recite? There is a dispute over the formula of the blessings as well. Rav Yehuda said that Shmuel said: The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, Who sanctified us with his mitzvot and commanded us to engage in matters of Torah.,And Rabbi Yoḥa concludes the blessing by adding the following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel.,And Rav Hamnuna said an additional formula: Who has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah. With regard to this formula, Rav Hamnuna said: This concise blessing is the most outstanding of all the blessings over the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: Therefore, let us recite them all as blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany Shema, and describes the practice in the Temple. We learned there, in a mishna in tractate Tamid: In the morning the deputy High Priest appointed to oversee activity in the Temple, said to the priests who were members of the priestly watch mishmar on duty that week: Recite a single blessing. The members of the priestly watch recited a blessing, and read the Ten Commandments, Shema, VeHaya im Shamoa and VaYomer, the standard recitation of Shema. Additionally, they blessed the people with three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; Avoda, service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the Amida prayer; and the priestly benediction, recited in the form of a prayer without the outstretched hands that usually accompany that blessing (Tosafot). And on Shabbat one blessing is added to bless the outgoing priestly watch, as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, what is the single blessing that the deputy High Priest instructed the guards to recite? The Gemara relates: It is like the incident where Rabbi Abba and Rabbi Yosei bar Abba happened to visit a certain unnamed place, and the people there asked them: What is the single blessing mentioned in the mishna? They did not have an answer readily available. So they came and asked Rav Mattana, and he too did not have an answer readily available. They came and asked Rav Yehuda, and he told them: Shmuel said as follows: An abounding love is the single blessing recited by the priestly watch.,Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said a different answer: This single blessing is: Who creates light. That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet when Rav Yitzḥak bar Yosef came from Eretz Yisrael to Babylonia, he said that this halakha was not a direct quote of a statement by Rabbi Shimon ben Lakish. That which Rabbi Zerika said was not stated explicitly by Rabbi Shimon ben Lakish, but rather it was inferred from another statement. As Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said: From the expression: Recite a single blessing, in the mishna in tractate Tamid, it follows that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other. This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: Granted, if you say that they would recite: Who creates light, then the conclusion of Reish Lakish, that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other, is understandable, as they recited: Who creates light, and did not recite: An abounding love, and they nonetheless fulfilled their obligation.'17b “There is no breach”; that our faction of Sages should not be like the faction of David, from which Ahitophel emerged, who caused a breach in the kingdom of David. r“And no going forth”; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged, who set forth on an evil path. r“And no outcry”; that our faction should not be like the faction of Elisha, from which Geihazi emerged. r“In our open places”; that we should not have a child or student who overcooks his food in public, i.e., who sins in public and causes others to sin, as in the well-known case of Jesus the Nazarene.,Having cited a dispute with regard to the interpretation of a verse where we are uncertain whether the dispute is between Rav and Shmuel or Rabbi Yoḥa and Rabbi Elazar, the Gemara cites another verse with regard to which there is a similar dispute. It is said: “Hear Me, stubborn-hearted who are far from charity” (Isaiah 46:12). While both agree that the verse refers to the righteous, Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar, disagreed as to how to interpret the verse. One said: The entire world is sustained by God’s charity, not because it deserves to exist, while the righteous who are far from God’s charity are sustained by force, as due to their own good deeds they have the right to demand their sustece. And one said: The entire world is sustained by the merit of their righteousness, while they are not sustained at all, not even by their own merit, in accordance with the statement that Rav Yehuda said that Rav said.,As Rav Yehuda said that Rav said: Every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained by the merit of Ḥanina ben Dosa, my son, and for Ḥanina, my son, a kav of carobs is sufficient to sustain him for an entire week, from one Shabbat eve to the next Shabbat eve.,And this exegesis disagrees with the opinion of Rav Yehuda, as Rav Yehuda said, who are the stubborn-hearted? They are the foolish heathens of Gova’ei. Rav Yosef said: Know that this is so, as no convert has ever converted from their ranks.,Similarly, Rav Ashi said: The heathen residents of the city Mata Meḥasya are the stubborn-hearted, as they witness the glory of the Torah twice a year at the kalla gatherings in Adar and Elul, when thousands of people congregate and study Torah en masse, yet no convert has ever converted from their ranks.,We learned in our mishna that if a groom wishes to recite Shema on the first night of his marriage, he may do so, and Rabban Shimon ben Gamliel prohibited doing so because of the appearance of presumptuousness.,The Gemara asks: Is that to say that Rabban Shimon ben Gamliel is concerned about presumptuousness and the Rabbis are not concerned about presumptuousness? Didn’t we learn that they say the opposite? As we learned in a mishna: A place where they were accustomed to perform labor on Ninth of Av, one may perform labor. A place where they were accustomed not to perform labor on Ninth of Av, one may not perform labor. And everywhere, Torah scholars are idle and do not perform labor. Rabban Shimon ben Gamliel says: With regard to performing labor on the Ninth of Av, one should always conduct himself as a Torah scholar.,If so, there is a contradiction between the statement of the Rabbis here and the statement of the Rabbis there. And, there is a contradiction between the statement of Rabban Shimon ben Gamliel here and the statement of Rabban Shimon ben Gamliel there.,Rabbi Yoḥa said: The attribution of the opinions is reversed in one of the sources in the interest of avoiding contradiction. Rav Sheisha, son of Rav Idi, said: Actually, you need not reverse the opinions, as the contradiction between the statement of the Rabbis here and the statement of the Rabbis there is not difficult. In the case of the recitation of Shema on his wedding night, since everyone is reciting Shema and he is also reciting Shema, he is not conspicuous and it does not appear as presumptuousness. Here, in the case of the Ninth of Av, however, since everyone is performing labor and he is not performing labor, his idleness is conspicuous and appears as presumptuousness.,So too, the contradiction between the statement of Rabban Shimon ben Gamliel here and the statement of Rabban Shimon ben Gamliel there is not difficult. There, in the case of the recitation of Shema on his wedding night, the matter is dependent upon his capacity to concentrate, and it is clear to all that he is unable to concentrate. Reciting Shema under those circumstances is a display of presumptuousness. But here, in the case of the Ninth of Av, one who sees him idle says: It is because he has no labor to perform. Go out and see how many idle people there are in the marketplace, even on days when one is permitted to work. Consequently, his idleness is not conspicuous.,,One whose deceased relative is laid out unburied before him is exempt from the recitation of Shema, from the Amida prayer, and from the mitzva to don phylacteries, as well as all positive mitzvot mentioned in the Torah, until the deceased has been buried.,With regard to the pallbearers and their replacements and the replacements of their replacements, those located before the bier who have not yet carried the deceased and those located after the bier. Those before the bier who are needed to carry the bier are exempt from reciting Shema; while those after the bier, even if they are still needed to carry it, since they have already carried the deceased, they are obligated to recite Shema. However, both these and those are exempt from reciting the Amida prayer, since they are preoccupied and are unable to focus and pray with the appropriate intent.,After they buried the deceased and returned, if they have sufficient time to begin to recite Shema and conclude before they arrive at the row, formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, they should begin. If they do not have sufficient time to conclude reciting the entire Shema, then they should not begin.,And those standing in the row, those in the interior row, directly before whom the mourners will pass and who will console them, are exempt from reciting Shema, while those in the exterior row, who stand there only to show their respect, are obligated to recite Shema. Women, slaves and minors are exempt from the recitation of Shema and from phylacteries, but are obligated in prayer, mezuza and Grace after Meals.,Shema and other positive mitzvot. The Gemara deduces: When the corpse is laid out before him, yes, he is exempt, but when the corpse is not physically laid out before him, no, he is not exempt from these mitzvot.,The Gemara raises a contradiction from a baraita: One whose deceased relative is laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend’s house available, he makes a partition between him and the deceased and eats. If he does not have material with which to make a partition, he averts his face from the dead and eats. And in any case, he does not recline while he eats, as reclining is characteristic of a festive meal. Furthermore, he neither eats meat nor drinks wine, and does not recite a blessing before eating, and does not recite the formula to invite the participants in the meal to join together in the Grace after Meals zimmun, i.e., he is exempt from the obligation of Grace after Meals. ' None | |
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93. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Abraham, Isaac, and Jacob/patriarchs • Isaac bar Jacob (R.)
Found in books: Allison (2018), 4 Baruch, 20, 21; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 163
| 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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94. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Epstein, Jacob Nahum Haleri • Jacob of Serugh • Moellin, Jacob b. Moses • Neusner, Jacob
Found in books: Brooks (1983), Support for the Poor in the Mishnaic Law of Agriculture: Tractate Peah, 200; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 231; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 88; Rubenstein (2003), The Culture of the Babylonian Talmud. 155; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 94
| 62b אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר\' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר\' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב\' וג\' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר\' חייא חתניה דר\' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר\' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר\' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר\' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה'66b שחתן פוסק הוא פוסק פחות חומש:,67b שבאו לינשא משיאין את היתומה ואחר כך משיאין את היתום מפני שבושתה של אשה מרובה משל איש:,ת"ר יתום שבא לישא שוכרין לו בית ומציעין לו מטה וכל כלי תשמישו ואחר כך משיאין לו אשה שנאמר (דברים טו, ח) די מחסורו אשר יחסר לו די מחסורו זה הבית אשר יחסר זה מטה ושלחן לו זו אשה וכן הוא אומר (בראשית ב, יח) אעשה לו עזר כנגדו:,תנו רבנן די מחסורו אתה מצווה עליו לפרנסו ואי אתה מצווה עליו לעשרו אשר יחסר לו אפילו סוס לרכוב עליו ועבד לרוץ לפניו אמרו עליו על הלל הזקן שלקח לעני בן טובים אחד סוס לרכוב עליו ועבד לרוץ לפניו פעם אחת לא מצא עבד לרוץ לפניו ורץ לפניו שלשה מילין:,תנו רבנן מעשה באנשי גליל העליון שלקחו לעני בן טובים אחד מציפורי ליטרא בשר בכל יום ליטרא בשר מאי רבותא אמר רב הונא ליטרא בשר משל עופות ואיבעית אימא בליטרא בשר ממש רב אשי אמר התם כפר קטן היה בכל יומא הוה מפסדי חיותא אמטולתיה:,ההוא דאתא לקמיה דרבי נחמיה אמר ליה במה אתה סועד א"ל בבשר שמן ויין ישן רצונך שתגלגל עמי בעדשים גלגל עמו בעדשים ומת אמר אוי לו לזה שהרגו נחמיה אדרבה אוי לו לנחמיה שהרגו לזה מיבעי ליה אלא איהו הוא דלא איבעי ליה לפנוקי נפשיה כולי האי,ההוא דאתא לקמיה דרבא אמר לו במה אתה סועד אמר לו בתרנגולת פטומה ויין ישן אמר ליה ולא חיישת לדוחקא דציבורא א"ל אטו מדידהו קאכילנא מדרחמנא קאכילנא דתנינא (תהלים קמה, טו) עיני כל אליך ישברו ואתה נותן להם את אכלם בעתו בעתם לא נאמר אלא בעתו מלמד שכל אחד ואחד נותן הקב"ה פרנסתו בעתו,אדהכי אתאי אחתיה דרבא דלא חזיא ליה תליסרי שני ואתיא ליה תרנגולת פטומה ויין ישן אמר מאי דקמא א"ל נענתי לך קום אכול,תנו רבנן אין לו ואינו רוצה להתפרנס נותנין לו לשום הלואה וחוזרין ונותנין לו לשום מתנה דברי רבי מאיר וחכמים אומרים נותנין לו לשום מתנה וחוזרין ונותנין לו לשום הלואה לשום מתנה הא לא שקיל אמר רבא לפתוח לו לשום מתנה,יש לו ואינו רוצה להתפרנס נותנין לו לשום מתנה וחוזרין ונפרעין ממנו חוזרין ונפרעין הימנו תו לא שקיל אמר רב פפא לאחר מיתה ר"ש אומר יש לו ואינו רוצה להתפרנס אין נזקקין לו אין לו ואינו רוצה להתפרנס אומרים לו הבא משכון וטול כדי שתזוח דעתו עליו,ת"ר (דברים טו, ח) העבט זה שאין לו ואינו רוצה להתפרנס שנותנים לו לשום הלואה וחוזרין ונותנין לו לשום מתנה תעביטנו זה שיש לו ואינו רוצה להתפרנס שנותנין לו לשום מתנה וחוזרין ונפרעין הימנו לאחר מיתה דברי ר\' יהודה,וחכ"א יש לו ואינו רוצה להתפרנס אין נזקקין לו ואלא מה אני מקיים תעביטנו דברה תורה כלשון בני אדם,מר עוקבא הוה עניא בשיבבותיה דהוה רגיל כל יומא דשדי ליה ארבעה זוזי בצינורא דדשא יום אחד אמר איזיל איחזי מאן קעביד בי ההוא טיבותא ההוא יומא נגהא ליה למר עוקבא לבי מדרשא אתיא דביתהו בהדיה,כיון דחזיוה דקא מצלי ליה לדשא נפק בתרייהו רהוט מקמיה עיילי לההוא אתונא דהוה גרופה נורא הוה קא מיקליין כרעיה דמר עוקבא אמרה ליה דביתהו שקול כרעיך אותיב אכרעאי חלש דעתיה אמרה ליה אנא שכיחנא בגויה דביתא ומקרבא אהנייתי,ומאי כולי האי דאמר מר זוטרא בר טוביה אמר רב ואמרי לה אמר רב הונא בר ביזנא אמר ר"ש חסידא ואמרי לה א"ר יוחנן משום רבי שמעון בן יוחי נוח לו לאדם שימסור עצמו לתוך כבשן האש ואל ילבין פני חברו ברבים מנא לן מתמר דכתיב (בראשית לח, כה) היא מוצאת,מר עוקבא הוה עניא בשיבבותיה דהוה רגיל לשדורי ליה ארבע מאה זוזי כל מעלי יומא דכיפורא יומא חד שדרינהו ניהליה ביד בריה אתא אמר ליה לא צריך אמר מאי חזית חזאי דקא מזלפי ליה יין ישן אמר מפנק כולי האי עייפינהו ושדרינהו ניהליה,כי קא ניחא נפשיה אמר אייתו לי חושבנאי דצדקה אשכח דהוה כתיב ביה שבעת אלפי דינרי סיאנקי אמר זוודאי קלילי ואורחא רחיקתא קם בזבזיה לפלגיה ממוניה היכי עביד הכי והאמר ר\' אילעאי באושא התקינו המבזבז אל יבזבז יותר מחומש הני מילי מחיים שמא ירד מנכסיו אבל לאחר מיתה לית לן בה:,רבי אבא הוה צייר זוזי בסודריה ושדי ליה לאחוריה וממצי נפשיה לבי עניי ומצלי עיניה מרמאי,רבי חנינא הוה ההוא עניא דהוה רגיל לשדורי ליה ארבעה זוזי כל מעלי שבתא יומא חד שדרינהו ניהליה ביד דביתהו אתאי אמרה ליה לא צריך מאי חזית שמעי דהוה קאמרי ליה במה אתה סועד ' None | 62b the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.,Rabba bar Rav Ha said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava’s opinion and performed an action like this themselves, but the results were sometimes fatal.,This is as it is related about Rav Reḥumi, who would commonly study before Rava in Meḥoza: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Reḥumi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.,It is related further that Yehuda, son of Rabbi Ḥiyya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became “like an error that proceeds from a ruler” (Ecclesiastes 10:5), and Yehuda, son of Rabbi Ḥiyya, died.,It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families’ ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi Ḥiyya was descended from Shimi, David’s brother.,He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker’s perception, meaning you acted the same way that God does.,The proof for this is that initially it is written: “You bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.,Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.,He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi Ḥaya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.,Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of Ḥakhinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi Ḥama saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi Ḥama was distressed and said: If I had been here and had taught my son I would have had a child like this.,Rabbi Ḥama went in to his house and his son went in with him. Rabbi Ḥama then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar Ḥama read the verse about him: “A threefold cord is not quickly broken” (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, as he represented the third generation of Torah scholars in his family.,The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long'66b the son-in-law pledges according to the amount of the dowry that the bride brings, he pledges one-fifth less in the marriage contract, which is the actual value of the property.,baraita to expand upon the mishna’s statement that the father is not required to give the second son-in-law the gift that he promised the first son-in-law, as follows. The Sages taught: Needless to say, this ruling applies when the first is a Torah scholar and the second is an ignoramus, since the father-in-law has a reason to refuse to give the second a dowry like the first. But even if the first is an ignoramus and the second is a Torah scholar, the father-in-law may say: To your brother, I wanted to give this dowry, but to you I do not want to give it, since the obligation incurred was to a specific individual.,The mishna discusses the relationship between the value of the dowry the bride brings in and the amount of money the groom records in the marriage contract, and various examples are illustrated, e.g., if the woman pledged to bring him one thousand dinars. The Gemara asks: These latter examples in the mishna are the same as the first clause of the mishna, and they all illustrate the same ficial conditions. Why was it not sufficient to mention only the case of the thousand dinars? The Gemara explains: The tanna teaches about a large appraisal of her substantial property, and he also teaches about a small appraisal in a case where she has minimal property, to illustrate that there is no halakhic difference between them. Similarly, the tanna teaches about the husband’s own appraisal of how to assess how much she must provide, and he also teaches about the wife’s own initial appraisal that she did and the corresponding amount that he must write.,she pledged to bring him money and not articles to serve as a dowry, her sela, i.e., four dinars, becomes six dinars with respect to the husband’s obligation in the marriage contract. This follows the standard outlined in the previous mishna: The groom increases his obligation by one half since he will profit from this money. Additionally, the groom accepts upon himself to give ten dinars to the account for her needs, for each and every hundred dinars that she brings. Rabban Shimon ben Gamliel says: Everything is in accordance with the regional custom.,sela becomes six dinars, the Gemara asks: This is identical to that which was taught in the previous mishna, that if she brings one thousand dinars in her dowry, he pledges against them fifteen hundred dinars. Why does the mishna cite another example to demonstrate the same principle?,The Gemara responds: The tanna taught about large investment capital and taught about small investment capital. And it is necessary to relate to both situations, because if he taught only the case of large capital, which has abundant profit, you might think that only then does the husband add one-half. However, for small capital, which has small profit, you could say that this is not the case. Therefore, it is necessary to also state the principle in this mishna. And conversely, if the tanna had taught us only about small capital, then you might think that because it has little expense, one must add a half. However, with regard to large capital, for which there is abundant expense, you could say that the husband need not add as much. Therefore, it is necessary to state both cases to teach that the husband adds one-half to the sum in any case.,The mishna states that the son-in-law accepts upon himself to give ten dinars to the account. The Gemara asks: What is this account? Rav Ashi said: It is an account for expenses of perfumes and cosmetics. And Rav Ashi said: This statement was said only for women in Jerusalem, where the women are accustomed to using an abundance of perfume.,According to the mishna, the husband must give ten dinars for each and every hundred dinars that she brings. Rav Ashi raises a dilemma: Does this speak of each hundred dinars that are appraised in her dowry, or of each hundred dinars that are accepted by the husband in the marriage contract, which is the appraisal reduced by one-fifth?,If you say that the mishna speaks of each hundred dinars that is accepted, is the intent that he gives a one-time sum only on the first day or on each day? If you say that he gives it every day, does he give it only the first week of marriage or each week? If you say he gives it each week, does he give it only the first month or each month? If you say he gives it each month, does he give it only the first year of marriage or each year? The Gemara does not determine how the calculation must be rendered and with what frequency the husband is required to provide for her cosmetics, and the dilemmas shall stand unresolved.,§ Rav Yehuda said that Rav said: There was an incident involving the daughter of Nakdimon ben Guryon. When the Sages designated for her four hundred gold coins for her account of perfumes, from her late husband’s estate, for use on that same day, she blessed them and said to them: This is how you should also pledge for your own daughters, and they answered after her: Amen.,Apropos the daughter of Nakdimon ben Guryon, the Gemara relates what later became of her: The Sages taught: There was an incident involving Rabban Yoḥa ben Zakkai. When he was riding on a donkey and leaving Jerusalem, and his students were walking after him to learn from him, he saw a certain young woman who was gathering barley from among the dung of the animals of Arabs. She was so poor that she subsisted on the undigested barley within the dung. When she saw him, she wrapped herself in her hair, as she had nothing else with which to cover herself, and stood before him.,She said to him: My teacher, sustain me. He did not recognize her, so he said to her: My daughter, who are you? She said to him: I am the daughter of Nakdimon ben Guryon. He said to her: My daughter, the money of your father’s household, where did it go? How did you become so poor? She said to him: My teacher, is it not that they say such a proverb in Jerusalem: Salt for money is lacking ḥaser? There is nothing with which to preserve it and prevent it from being lost. And some say the proverb asserts that kindness ḥesed is salt for money, i.e., using money for acts of kindness preserves it. He continued to ask her: And the money of your father-in-law’s house, which was used properly, for benevolent acts, where is it? She said to him: This one came and destroyed that one; all the money was combined, and it was all lost together.,She said to him: My teacher, do you remember when you signed on my marriage contract? He said to his students: I remember that when I signed on the marriage contract of this woman, and I read in it, it listed a thousand thousands, i.e., one million gold dinars as a dowry from her father’s house, aside from that which was promised her from her father-in-law. Rabban Yoḥa ben Zakkai cried and said: How fortunate are you, Israel, for when Israel performs the will of the Omnipresent, no nation or tongue can rule over them; and when Israel does not perform the will of the Omnipresent, He delivers them into the hand of a lowly nation. Not only are they delivered into the hand of a lowly nation, but even into the hand of the animals of a lowly nation, as in the pitiful instance of Nakdimon’s daughter.,The recorded incident implies that Nakdimon lost all of his wealth after having failed to use it for acts of kindness. The Gemara asks: And did not Nakdimon ben Guryon perform charity? Isn’t it taught in a baraita: They said about Nakdimon ben Guryon that when he would leave his home to go to the study hall, there were fine woolen garments his attendants would 67b who have come to appeal to the charity fund to be married off, the administrators marry off the orphan girl first and afterward they marry off the orphan boy, because the humiliation of a woman who is not married is greater than that of an unmarried man.,The Sages taught: Concerning an orphan boy who has come to marry, the community tries its utmost to provide for all of his needs. The charities rent a house for him, arrange for him a bed and all his utensils, and thereafter they marry him a wife, as it is stated: “But you shall surely open your hand to him, and shall surely lend him sufficient for his deficiency in that which is deficient for him” (Deuteronomy 15:8). With regard to the phrase “sufficient for his deficiency,” this is referring to the house. “Which is deficient”; this is referring to a bed and table. “For him lo”; this is referring to a wife. And similarly the verse states: “I will make him lo a helpmate for him” (Genesis 2:18), when God created a wife for Adam.,Concerning this issue, the Sages taught: “Sufficient for his deficiency”; this teaches that you are commanded with respect to the pauper to support him, but you are not commanded with respect to him to make him wealthy, as the obligation encompasses only that which he lacks, as indicated by the word deficient. However, the verse also states: “Which is deficient for him”; this includes even a horse upon which to ride and a servant to run in front of him for the sake of his stature, if necessary. For someone accustomed to these advantages, their absences constitute a true deficiency, not an extravagant indulgence. The Gemara relates: They said about Hillel the Elder that he obtained for a poor person of noble descent a horse upon which to ride and a servant to run in front of him. One time he did not find a servant to run in front of him, and Hillel himself ran in front of him for three mil, to fulfill the dictate “which is deficient for him.”,The Sages taught: There was an incident involving the people of the Upper Galilee, who bought for a poor person of noble descent from the city of Tzippori a litra of meat every day. The Gemara asks: If they provided him with the reasonable ration of a litra of meat, what is the novelty in this incident? Why does it bear repeating? Rav Huna said: It was a litra of meat of poultry, which is very expensive. And if you wish, say instead that for the weight of a litra of coins, they bought him actual red meat. The price of ordinary meat was so expensive that they had to pay the exorbitant price of a litra of coins. Rav Ashi said they did not spend a litra of coins for him. Rather, there, in the Galilee, it was a small village, and every day they would lose an entire animal just for him. They would slaughter an animal daily, simply to provide him with fresh meat, although there was otherwise no market for such a plentiful supply of meat in the village.,The Gemara relates another incident concerning charity. A certain person came before Rabbi Neḥemya to request charity. He said to him: On what do you normally dine? He said to him: I usually dine on fatty meat and aged wine. Rabbi Neḥemya asked him: Is it your wish to belittle yourself and partake together with me in a meal of lentils, which is my regular food? He partook with him of lentils, and he died, since he was not accustomed to this food. Rabbi Neḥemya said: Woe to this one who was killed by Neḥemya. The Gemara wonders: On the contrary, Rabbi Neḥemya should have said: Woe to Neḥemya who killed this one. The Gemara responds: Rather, Rabbi Neḥemya meant that it was he, the pauper, who should not have pampered himself so much. The poor man was to blame for his own death. His excessive indulgence rendered him incapable of digesting simple foods such as lentils.,The Gemara relates another story. A certain person came before Rava to request charity. He said to him: On what do you normally dine? He said to him: On a fattened hen and aged wine. He said to him: And were you not concerned for causing a burden to the community by expecting such opulent foods? He said to him: Is that to say that it is from their funds that I eat? I eat from the support of the Merciful One. This would seem to be a reasonable argument, as we already learned that in the verse “the eyes of all wait for You, and You give them their food in its time” (Psalms 145:15), the phrase: At their time, is not stated, rather “in its time.” This teaches that the Holy One, Blessed be He, gives each and every one his personally appropriate sustece at its proper time, and the community is merely His agent in discharging His will. Therefore, the man is justified in maintaining his standard.,In the meantime, while they were talking, Rava’s sister, who had not seen him for thirteen years, came. And as a gift, she brought him a fattened hen and aged wine. Rava said to himself: What is this that happened in front of me that suddenly I am brought food that I do not usually eat? He then understood that this was a providential response to what he had earlier said to the man. Rava said to him: I have responded na’aneti to your contention. Arise and eat.,§ The Sages taught: If an individual does not have sufficient means of support and does not want to be supported from charity funds, the charities provide him funds as a loan in a dignified manner, and then they go back and give the funds to him as a gift; this is the statement of Rabbi Meir. And the Rabbis say: They give him funds as a gift, and then they go back and give the funds to him as a loan. The Gemara wonders about the Rabbis’ ruling: How can we give it as a gift? After all, he does not want to take it as a gift. The Gemara answers that Rava said: The Rabbis’ instruction is to begin discussions with him by offering the assistance as a gift. If he refuses, the charities give it to him as a loan, but they treat it as a gift and refrain from attempting to collect a debt.,If he has sufficient funds of his own but does not want to support himself by his own funds without the assistance of charity, the charities give him aid as a gift, and then they go back and collect the debt from him. The Gemara asks: How can the administrators of the fund go back and collect from him? Would their efforts not be in vain, as subsequently he would not take their support, knowing that he would still have to pay for it? Rav Pappa said: The charities collect the accrued debt from his estate only after his death. The baraita continues: Rabbi Shimon says, disputing the opinion of the Rabbis: If he has sufficient funds and does not want to be supported by his own means, they do not get involved with him, as the community is not obligated to support him. If he does not have and does not want to be supported from charity, the charities say to him: Bring collateral and take a loan, so that his mindset should be raised for him, with the false impression that he is not receiving a handout.,The Gemara cites a dispute related to the previous discussions. The Sages taught in a baraita with regard to the double expression in the Torah: “You shall open your hand to him ha’avet ta’avitenu” (Deuteronomy 15:8). “Ha’avet”; this is referring to one who does not have funds and does not want to be supported by charity. The policy is that the charities provide him funds as a loan and go back and give the funds to him as a gift. “Ta’avitenu”; this is referring to one who has means and does not want to support himself. The policy is that the charities provide money as a gift, and then they go back and collect from his estate after his death. This is the statement of Rabbi Yehuda.,The baraita continues: And the Rabbis say: If he has money and does not want to support himself, they do not get involved with him. The baraita asks: How then do I uphold the double expression “ha’avet ta’avitenu”? The baraita answers: The Torah spoke in the language of men, and the double form does not have halakhic significance.,The Gemara recounts another incident related to charity. Mar Ukva had a pauper in his neighborhood, and Mar Ukva was accustomed every day to toss four dinars for him into the slot adjacent to the hinge of the door. One day the poor person said: I will go and see who is doing this service for me. That day Mar Ukva was delayed in the study hall, and his wife came with him to distribute the charity.,When the people in the poor man’s house saw that someone was turning the door, the pauper went out after them to see who it was. Mar Ukva and his wife ran away from before him so that he would not determine their identity, and they entered a certain furnace whose fire was already raked over and tempered but was still burning. Mar Ukva’s legs were being singed, and his wife said to him: Raise your legs and set them on my legs, which are not burned. Understanding that only his wife was spared from burns, because she was more worthy, Mar Ukva became distraught. By way of explanation, she said to him: I am normally found inside the house, and when I give charity, my assistance is ready and immediate, insofar as I distribute actual food items. Since you distribute money, which is not as readily helpful, my aid is greater than yours.,The Gemara asks: And what is all this? Why did they go to such extreme lengths to avoid being discovered? The Gemara answers: It is as Mar Zutra bar Toviya said that Rav said, and some say that Rav Huna bar Bizna said that Rabbi Shimon Ḥasida said, and some say that Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: It is preferable for a person to deliver himself into a fiery furnace so that he not whiten the face of, i.e., embarrass, his friend in public. From where do we derive this? From the conduct of Tamar, as it is written: “And Judah said: Bring her forth, and let her be burnt. When she was brought forth, she sent to her father-in-law, saying: By the man, whose these are, am I with child” (Genesis 38:24–25). Although Tamar was taken to be executed by burning, she privately and directly appealed to Judah, rather than publicly identifying him as the father of her unborn children and causing him embarrassment.,The Gemara relates another incident involving Mar Ukva. Mar Ukva had another pauper in his neighborhood, and Mar Ukva was accustomed to send to him four hundred dinars every year on the eve of Yom Kippur. One day he sent the money to him by the hand of his son. The son returned and said to him: The poor individual does not need the charity. Mar Ukva said: What did you see that prompted you to say this? He said to him: I saw them spilling old wine on the ground for him, to give the room a pleasant smell. Mar Ukva said: If he is pampered this much and requires even this luxury, then he needs even more money. He doubled the funds and sent them to him.,When Mar Ukva was dying, he said: Bring me my charity records. He found that it was written there that he had given seven thousand fine, siankei, i.e., gold, dinars, to charity. He said: My provisions are light, and the way is far. This meager sum is insufficient for me to merit the World-to-Come. He got up and spent half of his remaining money on charity. The Gemara asks: How did he do this? But didn’t Rabbi Ilai say: In Usha they instituted: One who spends money on charity, he should not spend more than one-fifth of his money for this purpose. The Gemara answers: This restriction on giving too much charity applies only while he is alive, because perhaps he will descend from his holdings and become destitute. Therefore, for his own ficial security, he should never distribute more than one-fifth. But after death, we have no problem with it. One need not save money in his estate anymore.,The Gemara recounts more stories related to charity. Rabbi Abba would wrap coins in his scarf and toss the money behind him over his shoulder. And he would place himself at the homes of the poor without being seen, so the poor could receive the aid without being embarrassed. And he would incline his eyes just enough so he could safeguard the handouts from swindlers who might take the money dishonestly.,Rabbi Ḥanina knew a certain pauper and was accustomed to send to him four dinars on every Shabbat eve. One day he sent it in the hand of his wife. She came back home and said to him: The man does not need charity. Rabbi Ḥanina asked her: What did you see that prompted you to say this? She said to him: I heard them saying to him inside the house: With what do you normally dine: ' None |
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95. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Jacob • Neusner, Jacob
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 248, 341; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 83; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 313
| 18a (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה\' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו\' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה\' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה\' ישמיע כל תהלתו למי נאה למלל גבורות ה\' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר\' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו\': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו\': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו\': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני\' בלעז יוונית לוקמה בכל לעז אלא מתניתין כברייתא וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו\': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו\': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה\' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא'' None | 18a “Afterward the children of Israel shall return, and seek the Lord their God and David their king” (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. And once the scion of David comes, the time for prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David.,And after prayer comes, the Temple service will arrive, as it is stated in the continuation of that verse: “Their burnt-offerings and their sacrifices shall be accepted on My altar” (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. And when the Temple service comes, with it will also come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service.,And why did they see fit to institute that one says the Priestly Benediction after the blessing of thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then say the Priestly Benediction before the blessing of the Temple service? The Gemara answers: It should not enter your mind to say this, as it is written: “And he came down from sacrificing the sin-offering.” Is it written that he came down to sacrifice the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, it is written, “from sacrificing,” indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be said immediately after the blessing of restoration of the Temple service, without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: It should not enter your mind to say this, as it is written: “Whoever sacrifices a thanks-offering honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: What did you see to rely on this verse and juxtapose thanksgiving with sacrifice? Rely rather on the other verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: It stands to reason to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial service and thanksgiving, which are closely related conceptually, are one matter.,And why did they see fit to institute that one says the blessing beginning with the words: Grant peace, after the Priestly Benediction? As it is written immediately following the Priestly Benediction: “And they shall put My name upon the children of Israel, and I will bless them” (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” (Psalms 29:11).,The Gemara returns to the baraita cited at the beginning of the discussion: Now, since the baraita teaches that a hundred and twenty Elders, including many prophets, established the Amida prayer in its fixed order, what is it that Shimon HaPakuli arranged in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the Amida prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people forgot them, and Shimon HaPakuli then arranged them again.,The Gemara comments: These nineteen blessings are a fixed number, and beyond this it is prohibited for one to declare the praises of the Holy One, Blessed be He, by adding additional blessings to the Amida. As Rabbi Elazar said: What is the meaning of that which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” (Psalms 106:2)? It means: For whom is it fitting to utter the mighty acts of the Lord? Only for one who can declare all His praise. And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages.,Rabba bar bar Ḥana said that Rabbi Yoḥa said: With regard to one who excessively declares the praises of the Holy One, Blessed be He, his fate is to be uprooted from the world, as it appears as if he had exhausted all of God’s praises. As it is stated: “Shall it be told to Him when I speak? If a man says it, he would be swallowed up” (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: Rabbi Yehuda, a man of Kefar Gibboraya, and some say he was a man of Kefar Gibbor Ĥayil, taught: What is the meaning of that which is written: “For You silence is praise” (Psalms 65:2)? The best remedy of all is silence, i.e., the optimum form of praising God is silence. The Gemara relates: When Rav Dimi came from Eretz Israel to Babylonia, he said: In the West, Eretz Yisrael, they say an adage: If a word is worth one sela, silence is worth two.,§ It is taught in the mishna: If one read the Megilla by heart he has not fulfilled his obligation. The Gemara asks: From where do we derive this? Rava said: This is derived by means of a verbal analogy between one instance of the term remembrance and another instance of the term remembrance. It is written here, with regard to the Megilla: “That these days should be remembered” (Esther 9:28), and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). Just as there, with regard to Amalek, remembrance is referring specifically to something written in a book, as it is stated, “in the book,” so too here, the Megilla remembrance is through being written in a book.,The Gemara raises a question: But from where do we know that this remembrance that is stated with regard to Amalek and to the Megilla involves reading it out loud from a book? Perhaps it requires merely looking into the book, reading it silently. The Gemara answers: It should not enter your mind to say this, as it was taught in a baraita: The verse states: “Remember what Amalek did to you” (Deuteronomy 25:17). One might have thought that it suffices for one to remember this silently, in his heart. But this cannot be, since when it says subsequently: “You shall not forget” (Deuteronomy 25:19), it is already referring to forgetting from the heart. How, then, do I uphold the meaning of “remember”? What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, with the mouth.,§ It was taught further in the mishna: If one read the Megilla in Aramaic translation he has not fulfilled his obligation. The Gemara asks: What are the circumstances of this case? If we say that the Megilla was written in the original biblical text, i.e., in Hebrew, and he read it in Aramaic translation, then this is the same as reading it by heart, as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: No, it is necessary to teach this case as well, as it is referring to a case in which the Megilla was written not in the original Hebrew but in Aramaic translation, and he read it as written, in Aramaic translation.,§ The mishna continues: However, for those who speak a foreign language, one may read the Megilla in that foreign language. The Gemara raises a difficulty: But didn’t you say in the mishna: If he read it in any other language he has not fulfilled his obligation? The Gemara cites the answer of Rav and Shmuel, who both say: When the mishna says: A foreign language, it is referring specifically to the Greek foreign language, which has a unique status with regard to biblical translation.,The Gemara asks: What are the circumstances of the case? If we say that the Megilla was written in Ashurit, i.e., in Hebrew, and he read it in Greek, this is the same as reading it by heart, and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: Rabbi Aḥa said that Rabbi Elazar said: The mishna is dealing with a case in which the Megilla was written in the Greek foreign language and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: And Rabbi Aḥa further said that Rabbi Elazar said: From where is it derived that the Holy One, Blessed be He, called Jacob El, meaning God? As it is stated: “And he erected there an altar, and he called it El, God of Israel” (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, as if it enters your mind to say that the verse should be understood as saying that Jacob called the altar El, it should have specified the subject of the verb and written: And Jacob called it El. But since the verse is not written this way, the verse must be understood as follows: He called Jacob El; and who called him El? The God of Israel.,The Gemara returns to discussing languages for reading the Megilla and raises an objection against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a baraita: If one read the Megilla in Coptic Giptit, Ivrit, Elamite, Median, or Greek, he has not fulfilled his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language is comparable only to that which was taught in a different baraita: If one reads the Megilla in Coptic to Copts, in Ivrit to Ivrim, in Elamite to Elamites, or in Greek to Greeks, he has fulfilled his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But if so, that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, why did Rav and Shmuel establish the ruling of the mishna as referring specifically to Greek? Let them interpret it as referring to any foreign language that one speaks. The Gemara explains: Rather, the mishna is to be understood like the baraita, that one who reads the Megilla in a language that he speaks fulfills his obligation; and that which was stated in the name of Rav and Shmuel was said as a general statement, not relating to the mishna but as an independent ruling, as follows: Rav and Shmuel both say: The Greek language is acceptable for everyone, i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: But doesn’t the baraita cited above teach that if one reads the Megilla in Greek to Greeks he has fulfilled his obligation? This implies that reading in Greek, yes, this is acceptable for Greeks, but for everyone else, no, it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the baraita, because they agree with the opinion of Rabban Shimon ben Gamliel. As we learned in a mishna (Megilla 8b): Rabban Shimon ben Gamliel says: Even for books of the Bible, the Sages did not permit them to be written in any foreign language other than Greek, indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, let them state explicitly: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel. Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: Had they said simply that the halakha is in accordance with Rabban Shimon ben Gamliel, I would have said that this applies only to the other books of the Bible, but with regard to the Megilla, of which it is written: “According to their writing,” I would say that one does not fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to teach us that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: And one who speaks a foreign language who heard the Megilla being read in Ashurit, i.e., in Hebrew, has fulfilled his obligation. The Gemara asks: But isn’t it so that he does not understand what they are saying? Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: It is just as it is with women and uneducated people; they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language.,Ravina strongly objects to the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. Is that to say that even we, the Sages, who are very well acquainted with Hebrew, know for certain the meaning of the obscure words ha’aḥashteranim benei haramakhim (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? But nevertheless, we fulfill the mitzva of reading the Megilla and publicizing the miracle of Purim by reading these words as they appear in the original text. Here too, one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the mitzva of reading the Megilla and publicizing the Purim miracle, even if he does not understand the words themselves.,§ The mishna continues: If one reads the Megilla at intervals seirugin he has fulfilled his obligation. The Gemara relates that the Sages did not know what is meant by the word seirugin. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to the Sages who were entering the house intermittently rather than in a single group: How long are you going to enter seirugin seirugin? As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word seirugin means at intervals.,It is similarly related that the Sages did not know what is meant by the word ḥalogelogot, which appears in various mishnayot and baraitot. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to a certain man who was scattering purslane: How long will you go on scattering your ḥalogelogot? And from this they understood that ḥalogelogot is purslane.,Likewise, the Sages did not know what is meant by salseleha in the verse: “Get wisdom…salseleha and it will exalt you” (Proverbs 4:7–8). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling mesalsel your hair? And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: The Sages did not know what is meant by the word yehav in the verse: “Cast upon the Lord your yehav” (Psalms 55:23). Rabba bar bar Ḥana said: One time I was traveling with a certain Arab Tayya’a and I was carrying a load, and he said to me: Take your yehav and throw it on my camel, and I understood that yehav means a load or burden.,And similarly, the Sages did not know what is meant by the word matatei in the verse: “And I will tatei it with the matatei of destruction” (Isaiah 14:23). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to her friend: Take a tateita and tati the house, from which they understood that a matatei is a broom, and the verb tati means to sweep.,On the matter of reading the Megilla with interruptions, the Sages taught the following baraita: If one reads the Megilla at intervals, pausing and resuming at intervals, he has fulfilled his obligation.'' None |
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96. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Elbaum, Jacob • Jacob Intercisus • Nacht, Jacob • Neusner, Jacob
Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 209; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 47, 60; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 321
20a | 20a took a vow by associating an item with a dedication ḥerem, saying: This item is hereby forbidden to me like an item dedicated to the Temple, and then said: I took a vow only with the intention that it would be like a sea net ḥermo shel yam that is used to catch fish; or one who took a vow by associating an item with an offering, and then said: I took a vow only with reference to offerings to kings, i.e., a gift for a king, not an offering to God.,Or one who said: I am hereby an offering myself atzmi, and then said: I took a vow only with reference to a bone etzem that I set aside for myself to vow with, as atzmi means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: Deriving benefit from me is konam for my wife, and then said: I took a vow only with regard to my first wife whom I divorced, not with regard to my current wife.,For all of the above vows, those who took them do not need to request of a halakhic authority to dissolve them, as the speaker interpreted the vows in a manner that caused them not to take effect at all. However, if they requested dissolution, apparently due to their being uncertain of their explanations, the court punishes them and treats them stringently and the vows are not dissolved. This is the statement of Rabbi Meir.,And the Rabbis say: These vows are not treated stringently. Rather, dissolution is broached with them by suggesting a different extenuation, i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. And we teach them that they should not take this kind of vow in the future, in order that they will not take vows lightly.,This matter is itself difficult. On the one hand, you said they do not need to request to dissolve them, and then it is taught that if they requested dissolution, the court punishes them and treats them stringently, i.e., the vows took effect and the vows are not dissolved.,Rav Yehuda said that this is what the mishna is teaching: All of these vows do not need a request. However, in what case is this statement said? In the case of a Torah scholar, who knows that these vows do not take effect, and he obviously did not intend for them to take effect in the first place. How-ever, in the case of an ignoramus who comes to request dissolution of the vow, the court punishes him and treats him stringently.,The Gemara asks: Granted, the court treats him stringently in that the halakhic authorities do not broach dissolution with him merely by means of regret; rather, extenuating circumstances must be found. However, what are the circumstances in which the court punishes him?,The Gemara answers that the circumstances are as it is taught in a baraita: With regard to one who vowed to be a nazirite and violated his naziriteship, the halakhic authority does not attend to him to dissolve his vow until he observes the prohibitions of naziriteship for the same number of days in which he behaved with permissiveness concerning the restrictions of a nazirite. This is the statement of Rabbi Yehuda. Rabbi Yosei said: In what case is this statement, that he must observe naziriteship for a period of time corresponding to his vow, said? It is said in the case of a short term of naziriteship, which is not longer than the minimum thirty days. However, in the case of a long term of naziriteship it is enough for him to observe it for thirty days, even if he violated it for a greater number of days. This explains the punishment mentioned in the mishna: An ignoramus who requests the dissolution of his vow must first observe the vow for a certain period of time.,Rav Yosef said: Since the Sages say that the halakhic authority does not attend to him, a court that does attend to him and dissolves his vow immediately is not acting properly. Rav Aḥa bar Yaakov says: A halakhic authority who dissolves the vow prematurely is excommunicated.,§ It is stated in the mishna that the Rabbis say: Dissolution is broached with him by suggesting a different extenuation, and he is taught not to take this kind of vow so that he will not take vows lightly. It is taught in a baraita: Never be accustomed to taking vows, because ultimately you will disregard them, and you will even abuse oaths, which are more grave. And do not regularly be around an ignoramus, because ultimately he will feed you untithed produce, as he is not careful to tithe. Do not regularly be by an ignorant priest, because ultimately he will feed you teruma due to his close relationship with you, and teruma is forbidden to a non-priest. And do not talk extensively with a woman, because ultimately you will come to adultery.,Rabbi Aḥa, son of Rabbi Yoshiya, says: Anyone who watches women will ultimately come to sin, and anyone who looks at the heel of a woman will have indecent children as a punishment. Rav Yosef said: And this relates to all women, including his wife when she has the status of a menstruating woman. Rabbi Shimon ben Lakish said: The heel of a woman that is mentioned is not the heel of the foot, but the place of uncleanliness, i.e., the genitalia, and it is called a heel as a euphemism, as it is situated opposite the heel.,§ It is taught in a baraita: “That His fear may be upon your faces” (Exodus 20:17); this is referring to shame, as shame causes one to blush. “That you not sin” (Exodus 20:17) teaches that shame leads to fear of sin. From here the Sages said: It is a good sign in a person that he is one who experiences shame. Others say: Any person who experiences shame will not quickly sin, and conversely, one who does not have the capacity to be shamefaced, it is known that his forefathers did not stand at Mount Sinai.,§ Rabbi Yoḥa ben Dehavai said: The ministering angels told me four matters: For what reason do lame people come into existence? It is because their fathers overturn their tables, i.e., they engage in sexual intercourse in an atypical way. For what reason do mute people come into existence? It is because their fathers kiss that place of nakedness. For what reason do deaf people come into existence? It is because their parents converse while engaging in sexual intercourse. For what reason do blind people come into existence? It is because their fathers stare at that place.,And the Gemara raises a contradiction: Imma Shalom, the wife of Rabbi Eliezer ben Hyrcanus, was asked: For what reason' ' None | |
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97. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Jacob • Jacobs, A. S. • Neusner, Jacob
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 343; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 123, 153, 177, 181; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 6; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 6
| 31a מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה\',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה\') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה\' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך' ' None | 31a What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out gozi of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off gozi your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece ukelaster, eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron leyora, they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure zerita my going about orḥi and my lying down riv’i, and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me vatazreni with strength for battle” (II\xa0Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me hame’azreni with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me zeiritani, i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me zeraztani with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock rova of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse revi’iyyoteihem, anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned garem donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing garam Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I\xa0Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because' ' None |
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98. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Jacob
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 389, 392; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 291
56a ואוכלין מתחת הנשרים בשבת ונותנין פאה לירק ומיחו בידם חכמים:,| 56a and they would eat fallen fruit from beneath palm trees that shed fruit that had fallen on Shabbat; and they would designate the produce in the corner for the poor in a field of vegetables, which is exempt from this obligation even by rabbinic law. And the Sages reprimanded the people of Jericho for doing these three things.,baraita. The Sages taught: King Hezekiah performed six actions. With regard to three of them, the Sages of his generation conceded to him; and with regard to three of them, the Sages did not concede to him. Due to King Hezekiah’s father’s wickedness, he dragged the bones of his father Ahaz on a bier of ropes and did not afford him the respect due to a king, and the Sages conceded to him. He ground the copper snake that Moses fashioned in the desert because Israel worshipped it, and the Sages conceded to him. He suppressed the Book of Cures, and they conceded to him.,And with regard to three actions, the Sages did not concede to him. He cut off the doors of the Sanctuary and sent them to the King of Assyria, and they did not concede to him because he thereby demeaned the Temple. He sealed the waters of the upper Gihon stream, diverting its water into the city by means of a tunnel, and they did not concede to him, because he harmed the local populace in the process and should have relied upon God (Me’iri). He intercalated the year, delaying the advent of the month of Nisan during Nisan, and they did not concede to him. The Gemara explains that he declared the first of Nisan to be the thirtieth of Adar and only then intercalated the year (see II Chronicles 30:2).,We learned in the mishna: They would graft palm trees the entire day of the fourteenth of Nisan. The Gemara asks: How did they perform this grafting? Rabbi Yehuda said: They brought fresh myrtle, strong beer made from the fruit of the laurel tree, and barley flour that was cast into a vessel, and forty days has not passed since it was ground. They boiled them together and poured the mixture into the core of the palm tree. And for any tree standing within four cubits of that tree, if they did not perform this treatment with it, it would immediately wither because the tree that received the treatment would grow faster at the expense of the surrounding trees. Rav Aḥa, son of Rava, said: They placed a branch of a male palm tree on the female, and by doing so the female tree would yield fruit.,We learned in the mishna that the residents of Jericho would bundle Shema. The Gemara asks: What does it mean that they bundled Shema? How did they do so? Rabbi Yehuda said that they recited: “Hear Israel: The Lord is our God, the Lord is One” (Deuteronomy 6:4), and they would not pause between words. Rava said: They would pause between words, but instead of reciting this verse in the proper manner: “That which I command you today, shall be on your heart” (Deuteronomy 6:5), pausing after the word today; they would say: Today shall be on your heart, inferring: Today it will be on your heart, and tomorrow it will not be on your heart. The Sages taught in the Tosefta: How would they bundle Shema? They recited: “Hear Israel, the Lord is our God the Lord is One,” without pausing; this is the statement of Rabbi Meir. Rabbi Yehuda says: They paused, but they would not recite: Blessed be the name of His glorious kingdom for ever and ever.,The Gemara asks: What is the reason that we recite that passage: Blessed be the name of His glorious kingdom for ever and ever, even though it does not appear in the Torah? The Gemara answers: We recite it in accordance with that which Rabbi Shimon ben Lakish interpreted homiletically.,As Rabbi Shimon ben Lakish said that it is written: “And Jacob called his sons and said, Gather around and I will tell you what will occur to you in the end of days” (Genesis 49:1). Jacob wanted to reveal to his sons when the complete redemption would arrive at the end of days (see Daniel 12:13), but the Divine Presence abandoned him, rendering him unable to prophesy. He said: Perhaps the Divine Presence has abandoned me because, Heaven forfend, one of my descendants is unfit, as was the case with my grandfather Abraham, from whom Ishmael emerged, and like my father Isaac, from whom Esau emerged. His sons said to him: Hear Israel, our father, the Lord is our God, the Lord is One. They said: Just as there is only one God in your heart, so too, there is only one in our hearts. At that moment Jacob our father said in praise: Blessed be the name of His glorious kingdom for ever and ever, as all his children were righteous.,The Rabbis said: What should we do? Shall we recite this verse? But Moses our teacher did not say it in the Torah as part of Shema. Shall we not recite it? But Jacob said it. In order to resolve this dilemma they established that this passage should be recited surreptitiously. Rabbi Yitzḥak said that the school of Rabbi Ami said: This is analogous to the daughter of a king who smelled the fragrance of the dried spices stuck to the bottom of the pot and craved to eat them. What can she do? If she tells her servants to give it to her, she will be disgraced, as the dried spices are a contemptible food. However, if she does not say she wants to eat them, she will endure suffering. Her servants began to bring them to her surreptitiously. One should conduct himself in that manner in similar cases of uncertainty.,Rabbi Abbahu said: The Sages instituted that the people should recite it aloud due to the grievance of the heretics. It was instituted to prevent the heretics from claiming that the Jews are surreptitiously reciting inappropriate statements. The Gemara adds: In Neharde’a, where there are no heretics, they recite it surreptitiously even now.,The Sages taught a related matter in the Tosefta: The people of Jericho performed six actions, three in keeping with the will of the Sages and three against the will of the Sages. And these are what they did in keeping with the will of the Sages: They would graft palm trees the entire day of t | |
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