1. None, None, nan (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Apocryphon of Jeremiah C โข Jeremiah โข Jeremiah, prophet โข Jeremiah, prophet, in Egypt โข Jeremiah, prophet, model for Teacher of Righteousness โข Prophecy, of Jeremiah
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 31; Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโs Prayer, 22; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 105
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2. None, None, nan (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Jeremiah, Book of โข Prophecy, of Jeremiah
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโs Prayer, 22; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 92
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3. Hebrew Bible, Deuteronomy, 4.2, 18.10, 18.15-18.16, 18.19, 31.9-31.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Baruch (Jeremiahs scribe) โข Deuteronomistic History, relation to Jeremiah โข Jeremiah โข Jeremiah, and the prophetic succession โข Jeremiah, as final prophet โข Jeremiah, as prophet like Moses โข Jeremiah, temple sermon of โข new covenant, in Jeremiah
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 59; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 103, 108, 111, 113, 114, 122; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 92; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2, 3
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4.2 ืึฐืึถืชึฐืึถื ืึธืงึทื ืึฐืืึธื ืึทืึผืึนืฆึดื ืึถืชึฐืึถื ืึดืึผืึผืจ ืึทืึผึทืจึฐืึถื ืึดืึผึดืฆึฐืจึธืึดื ืึดืึฐืืึนืช ืืึน ืึฐืขึทื ื ึทืึฒืึธื ืึผึทืึผืึนื ืึทืึผึถืื
4.2 ืึนื ืชึนืกึดืคืึผ ืขึทืึพืึทืึผึธืึธืจ ืึฒืฉืึถืจ ืึธื ึนืึดื ืึฐืฆึทืึผึถื ืึถืชึฐืึถื ืึฐืึนื ืชึดืึฐืจึฐืขืึผ ืึดืึผึถื ึผืึผ ืึดืฉืึฐืึนืจ ืึถืชึพืึดืฆึฐืึบืช ืึฐืืึธื ืึฑืึนืึตืืึถื ืึฒืฉืึถืจ ืึธื ึนืึดื ืึฐืฆึทืึผึถื ืึถืชึฐืึถืื' 18.15 ื ึธืึดืื ืึดืงึผึดืจึฐืึผึฐืึธ ืึตืึทืึถืืึธ ืึผึธืึนื ึดื ืึธืงึดืื ืึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึตืึธืื ืชึผึดืฉืึฐืึธืขืึผืื 18.16 ืึผึฐืึนื ืึฒืฉืึถืจึพืฉืึธืึทืึฐืชึผึธ ืึตืขึดื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึผึฐืึนืจึตื ืึผึฐืืึนื ืึทืงึผึธืึธื ืึตืืึนืจ ืึนื ืึนืกึตืฃ ืึดืฉืึฐืึนืขึท ืึถืชึพืงืึนื ืึฐืืึธื ืึฑืึนืึธื ืึฐืึถืชึพืึธืึตืฉื ืึทืึผึฐืึนืึธื ืึทืึผึนืืช ืึนืึพืึถืจึฐืึถื ืขืึนื ืึฐืึนื ืึธืืึผืชื
18.19 ืึฐืึธืึธื ืึธืึดืืฉื ืึฒืฉืึถืจ ืึนืึพืึดืฉืึฐืึทืข ืึถืึพืึผึฐืึธืจึทื ืึฒืฉืึถืจ ืึฐืึทืึผึตืจ ืึผึดืฉืึฐืึดื ืึธื ึนืึดื ืึถืึฐืจึนืฉื ืึตืขึดืึผืึนื
31.9 ืึทืึผึดืึฐืชึผึนื ืึนืฉืึถื ืึถืชึพืึทืชึผืึนืจึธื ืึทืึผึนืืช ืึทืึผึดืชึผึฐื ึธืึผ ืึถืึพืึทืึผึนืึฒื ึดืื ืึผึฐื ึตื ืึตืึดื ืึทื ึผึนืฉืึฐืึดืื ืึถืชึพืึฒืจืึนื ืึผึฐืจึดืืช ืึฐืืึธื ืึฐืึถืึพืึผึธืึพืึดืงึฐื ึตื ืึดืฉืึฐืจึธืึตืื 31.11 ืึผึฐืืึนื ืึธืึพืึดืฉืึฐืจึธืึตื ืึตืจึธืืึนืช ืึถืชึพืคึผึฐื ึตื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึผึทืึผึธืงืึนื ืึฒืฉืึถืจ ืึดืึฐืึธืจ ืชึผึดืงึฐืจึธื ืึถืชึพืึทืชึผืึนืจึธื ืึทืึผึนืืช ื ึถืึถื ืึผึธืึพืึดืฉืึฐืจึธืึตื ืึผึฐืึธืึฐื ึตืืึถืื'' None | sup>
4.2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.
18.10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,
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: โLet me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.โ
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.
31.9 And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel. 31.10 And Moses commanded them, saying: โAt the end of every seven years, in the set time of the year of release, in the feast of tabernacles, 31.11 when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.'' None |
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4. Hebrew Bible, Hosea, 14.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Baruch (Jeremiahs scribe) โข Jeremiah
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 151; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 250
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14.10 Whoso is wise, let him understand these things, Whoso is prudent, let him know them. For the ways of the LORD are right, And the just do walk in them; But transgressors do stumble therein.'' None |
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5. Hebrew Bible, Job, 3.20-3.23 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Jeremiah โข Jeremiah, confession of
Found in books: Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 63; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
| sup>3.21 ืึทืึฐืึทืึผึดืื ืึทืึผึธืึถืช ืึฐืึตืื ึถื ึผืึผ ืึทืึผึทืึฐืคึผึฐืจึปืืึผ ืึดืึผึทืึฐืืึนื ึดืืื 3.22 ืึทืฉืึผึฐืึตืึดืื ืึฑืึตืึพืึดืื ืึธืฉืึดืืฉืืึผ ืึผึดื ืึดืึฐืฆึฐืืึผึพืงึธืึถืจื 3.23 ืึฐืึถืึถืจ ืึฒืฉืึถืจึพืึผึทืจึฐืึผืึน ื ึดืกึฐืชึผึธืจึธื ืึทืึผึธืกึถืึฐ ืึฑืืึนืึผึท ืึผึทืขึฒืืึนื' ' None | sup>
3.20 Wherewith is light given to him that is in misery, And life unto the bitter in soulโ 3.21 Who long for death, but it cometh not; And dig for it more than for hid treasures; 3.22 Who rejoice unto exultation, And are glad, when they can find the grave?โ 3.23 To a man whose way is hid, And whom God hath hedged in?'' None |
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6. Hebrew Bible, Numbers, 11.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Jeremiah โข Jeremiah, prophet, Jeremiah, Book of
Found in books: Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 62; 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
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11.5 ืึธืึทืจึฐื ืึผ ืึถืชึพืึทืึผึธืึธื ืึฒืฉืึถืจึพื ึนืืึทื ืึผึฐืึดืฆึฐืจึทืึดื ืึดื ึผึธื ืึตืช ืึทืงึผึดืฉืึผึปืึดืื ืึฐืึตืช ืึธืึฒืึทืึผึดืึดืื ืึฐืึถืชึพืึถืึธืฆึดืืจ ืึฐืึถืชึพืึทืึผึฐืฆึธืึดืื ืึฐืึถืชึพืึทืฉืึผืึผืึดืืื'' 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;'' None |
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7. Hebrew Bible, Psalms, 78.60, 137.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Jeremiah โข Jeremiah (Amora) โข Jeremiah, book of, on Gods rejection of Israel
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 62; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 359; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 90, 92; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 150
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137.5 ืึดืึพืึถืฉืึฐืึผึธืึตืึฐ ืึฐืจืึผืฉืึธืึธึดื ืชึผึดืฉืึฐืึผึทื ืึฐืึดืื ึดืื' ' None | sup>
78.60 And He forsook the tabernacle of Shiloh, The tent which He had made to dwell among men;
137.5 If I forget thee, O Jerusalem, Let my right hand forget her cunning.'' None |
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8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Jeremiah โข Jeremiah, prophet, Jeremiah, Book of
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 91; 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
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9. Hebrew Bible, 1 Samuel, 1.20, 1.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Jeremiah โข Jeremiah (Amora) โข Jeremiah, Prophet,
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 62; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 149; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 77
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1.23 ืึทืึผึนืืึถืจ ืึธืึผ ืึถืึฐืงึธื ึธื ืึดืืฉืึธืึผ ืขึฒืฉืึดื ืึทืึผืึนื ืึผึฐืขึตืื ึทืึดืึฐ ืฉืึฐืึดื ืขึทืึพืึผึธืึฐืึตืึฐ ืึนืชืึน ืึทืึฐ ืึธืงึตื ืึฐืืึธื ืึถืชึพืึผึฐืึธืจืึน ืึทืชึผึตืฉืึถื ืึธืึดืฉืึผึธื ืึทืชึผึตืื ึถืง ืึถืชึพืึผึฐื ึธืึผ ืขึทืึพืึผึธืึฐืึธืึผ ืึนืชืึนื' ' None | sup>
1.20 And in due course, ฤคanna conceived and bore a son, and she called his name Shemuแพฝel, Because I have asked him of the Lord.
1.23 And Elqana her husband said to her, Do what seems good in thy eyes; tarry until thou hast weaned him; only may the Lord establish his word. So the woman remained and nursed her son until she weaned him.'' None |
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10. Hebrew Bible, Habakkuk, 2.2 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: โข Baruch (Jeremiahs scribe) โข Jeremiah
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118, 151; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 36
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2.2 ืึทืึผึทืขึฒื ึตื ึดื ืึฐืืึธื ืึทืึผึนืืึถืจ ืึผึฐืชืึนื ืึธืืึนื ืึผืึธืึตืจ ืขึทืึพืึทืึผึปืืึนืช ืึฐืึทืขึทื ืึธืจืึผืฅ ืงืึนืจึตื ืืึนื
2.2 ืึทืืืึธื ืึผึฐืึตืืึทื ืงึธืึฐืฉืืึน ืึทืก ืึดืคึผึธื ึธืื ืึผึธืึพืึธืึธืจึถืฅื'' None | sup>
2.2 And the LORD answered me, and said: โWrite the vision, and make it plain upon tables, That a man may read it swiftly.'' None |
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11. Hebrew Bible, Isaiah, 8.1, 8.17-8.18, 36.6, 36.9, 65.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Baruch (Jeremiahs scribe) โข Book of Jeremiah/Jeremiabuch โข Jeremiabuch/Book of Jeremiah โข Jeremiah โข Jeremiah, Prophet, โข Jeremiah, book of, reliability of divine word in โข Jeremiah, prophet, Jeremiah, Book of โข new covenant, in Jeremiah
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 308; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 85, 119, 120; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118, 151; Damm (2018), Religions and Education in Antiquity, 142; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 36; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 455; 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; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 49
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8.1 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึตืึทื ืงึทืึพืึฐืึธ ืึผึดืึผึธืืึนื ืึผึธืืึนื ืึผืึฐืชึนื ืขึธืึธืื ืึผึฐืึถืจึถื ืึฑื ืึนืฉื ืึฐืึทืึตืจ ืฉืึธืึธื ืึธืฉื ืึผึทืื
8.1 ืขึปืฆืึผ ืขึตืฆึธื ืึฐืชึปืคึธืจ ืึผึทืึผึฐืจืึผ ืึธืึธืจ ืึฐืึนื ืึธืงืึผื ืึผึดื ืขึดืึผึธื ืึผ ืึตืื
8.17 ืึฐืึดืึผึดืืชึดื ืึทืืืึธื ืึทืึผึทืกึฐืชึผึดืืจ ืคึผึธื ึธืื ืึดืึผึตืืช ืึทืขึฒืงึนื ืึฐืงึดืึผึตืืชึดืึพืืึนื
8.18 ืึดื ึผึตื ืึธื ึนืึดื ืึฐืึทืึฐืึธืึดืื ืึฒืฉืึถืจ ื ึธืชึทืึพืึดื ืึฐืืึธื ืึฐืึนืชืึนืช ืึผืึฐืืึนืคึฐืชึดืื ืึผึฐืึดืฉืึฐืจึธืึตื ืึตืขึดื ืึฐืืึธื ืฆึฐืึธืืึนืช ืึทืฉืึผึนืึตื ืึผึฐืึทืจ ืฆึดืึผืึนืื
36.6 ืึดื ึผึตื ืึธืึทืึฐืชึผึธ ืขึทืึพืึดืฉืึฐืขึถื ึถืช ืึทืงึผึธื ึถื ืึธืจึธืฆืึผืฅ ืึทืึผึถื ืขึทืึพืึดืฆึฐืจึทืึดื ืึฒืฉืึถืจ ืึดืกึผึธืึตืึฐ ืึดืืฉื ืขึธืึธืื ืึผืึธื ืึฐืึทืคึผืึน ืึผื ึฐืงึธืึธืึผ ืึผึตื ืคึผึทืจึฐืขึนื ืึถืึถืึฐึพืึดืฆึฐืจึทืึดื ืึฐืึธืึพืึทืึผึนืึฐืึดืื ืขึธืึธืืื
36.9 ืึฐืึตืืึฐ ืชึผึธืฉืึดืื ืึตืช ืคึผึฐื ึตื ืคึทืึทืช ืึทืึทื ืขึทืึฐืึตื ืึฒืึนื ึดื ืึทืงึฐืึทื ึผึดืื ืึทืชึผึดืึฐืึทื ืึฐืึธ ืขึทืึพืึดืฆึฐืจึทืึดื ืึฐืจึถืึถื ืึผืึฐืคึธืจึธืฉืึดืืื
65.17 ืึผึดืึพืึดื ึฐื ึดื ืืึนืจึตื ืฉืึธืึทืึดื ืึฒืึธืฉืึดืื ืึธืึธืจึถืฅ ืึฒืึธืฉืึธื ืึฐืึนื ืชึดืึผึธืึทืจึฐื ึธื ืึธืจึดืืฉืึนื ืึนืช ืึฐืึนื ืชึทืขึฒืึถืื ึธื ืขึทืึพืึตืื' ' None | sup>
8.1 And the LORD said unto me: โTake thee a great tablet, and write upon it in common script: The spoil speedeth, the prey hasteth;
8.17 And I will wait for the LORD, that hideth His face from the house of Jacob, and I will look for Him.
8.18 Behold, I and the children whom the LORD hath given me shall be for signs and for wonders in Israel from the LORD of hosts, who dwelleth in mount Zion.
36.6 Behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt to all that trust on him.
36.9 How then canst thou turn away the face of one captain, even of the least of my masterโs servants? yet thou puttest thy trust on Egypt for chariots and for horsemen!
65.17 For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. .' ' None |
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12. Hebrew Bible, Jeremiah, 1.1-1.2, 1.4-1.7, 1.10, 2.7, 2.23, 2.28, 7.5-7.10, 7.12-7.14, 10.2, 10.5, 10.7, 13.16, 20.18, 23.3, 23.16, 23.25-23.32, 23.38-23.40, 26.2, 26.5-26.6, 26.10, 26.20-26.23, 29.5-29.8, 31.16, 31.31-31.34, 36.4, 36.18, 36.32, 40.1, 45.1-45.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Apocryphon of Jeremiah C โข Baruch (Jeremiahs scribe) โข Deuteronomistic History, relation to Jeremiah โข Epistle of Jeremiah โข Israel, Jeremiah on sinfulness of โข Jeremiah โข Jeremiah (prophet) โข Jeremiah (prophet), Gods charge to โข Jeremiah (prophet), imprisonment of โข Jeremiah (prophet), name interpreted โข Jeremiah (prophet), return from exile of โข Jeremiah, Prophet, โข Jeremiah, and the prophetic succession โข Jeremiah, as final prophet โข Jeremiah, as prophet like Moses โข Jeremiah, book of, Lamentations and โข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โข Jeremiah, book of, haftarot of rebuke โข Jeremiah, book of, on Gods presence in exile โข Jeremiah, book of, planting images in โข Jeremiah, book of, reliability of divine word in โข Jeremiah, book of, sexual language of โข Jeremiah, book of, sin-punishment-restoration narrative and โข Jeremiah, confession of โข Jeremiah, prophet โข Jeremiah, prophet, Jeremiah, Book of โข Jeremiah, prophet, LXX โข Jeremiah, prophet, in Egypt โข Jeremiah, prophet, like Moses โข Jeremiah, prophet, model for Teacher of Righteousness โข Jeremiah, temple sermon of โข Jeremiah,, prophet โข Jerusalem, in Apocryphon of Jeremiah โข Judah, Jeremiah in โข Lamentations, Jeremiah and โข Origen, on Jeremiah โข Pesikta de-Rav Kahana, Isaiah 10:30 linked with Jeremiah 1:1 โข Prophecy, Jeremiah โข YHWH, Jeremiah and โข midrash, on Jeremiah โข new covenant, in Jeremiah โข rabbinic Judaism, Jeremiah in
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, 123; Amsler (2023), Knowledge Construction in Late Antiquity, 34; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 179; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 306; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 231; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 59, 77; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 45; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 307; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118, 147; Damm (2018), Religions and Education in Antiquity, 142; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 98, 99, 102, 103, 107, 108, 109, 110, 111, 116, 117; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 145, 164, 298, 359; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 262; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 24, 25; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 89, 90, 91, 92, 93; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2, 3, 4, 87, 88, 141, 142, 143; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 55, 149, 179; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 62, 63; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 4; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 32, 93, 455; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 4, 14, 18, 85; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 34, 104, 105, 152, 161; Schwartz (2008), 2 Maccabees, 160, 482; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 50; Sly (1990), Philo's Perception of Women, 33; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20, 41, 42, 43, 46, 47, 50, 83, 90, 92, 93, 96, 97; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
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1.1 ืึผึดืึฐืจึตื ืึดืจึฐืึฐืึธืืึผ ืึผึถืึพืึดืึฐืงึดืึผึธืืึผ ืึดืึพืึทืึผึนืึฒื ึดืื ืึฒืฉืึถืจ ืึผึทืขึฒื ึธืชืึนืช ืึผึฐืึถืจึถืฅ ืึผึดื ึฐืึธืึดืื
1.1 ืจึฐืึตื ืึดืคึฐืงึทืึฐืชึผึดืืึธ ืึทืึผืึนื ืึทืึผึถื ืขึทืึพืึทืึผืึนืึดื ืึฐืขึทืึพืึทืึผึทืึฐืึธืืึนืช ืึดื ึฐืชืึนืฉื ืึฐืึดื ึฐืชืึนืฅ ืึผืึฐืึทืึฒืึดืื ืึฐืึทืึฒืจืึนืก ืึดืึฐื ืึนืช ืึฐืึดื ึฐืืึนืขึทื 1.2 ืึฒืฉืึถืจ ืึธืึธื ืึฐืึทืจึพืึฐืืึธื ืึตืึธืื ืึผึดืืึตื ืึนืืฉืึดืึผึธืืึผ ืึถืึพืึธืืึนื ืึถืึถืึฐ ืึฐืืึผืึธื ืึผึดืฉืึฐืึนืฉืึพืขึถืฉืึฐืจึตื ืฉืึธื ึธื ืึฐืึธืึฐืืึนื
1.4 ืึทืึฐืึดื ืึฐืึทืจึพืึฐืืึธื ืึตืึทื ืึตืืึนืจื 1.5 ืึผึฐืึถืจึถื ืืฆืืจื ืึถืฆึผึธืจึฐืึธ ืึทืึผึถืึถื ืึฐืึทืขึฐืชึผึดืืึธ ืึผืึฐืึถืจึถื ืชึผึตืฆึตื ืึตืจึถืึถื ืึดืงึฐืึผึทืฉืึฐืชึผึดืืึธ ื ึธืึดืื ืึทืึผืึนืึดื ื ึฐืชึทืชึผึดืืึธื 1.6 ืึธืึนืึทืจ ืึฒืึธืึผ ืึฒืึนื ึธื ืึฐืึนืึดื ืึดื ึผึตื ืึนืึพืึธืึทืขึฐืชึผึดื ืึผึทืึผึตืจ ืึผึดืึพื ึทืขึทืจ ืึธื ึนืึดืื 1.7 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึตืึทื ืึทืึพืชึผึนืืึทืจ ื ึทืขึทืจ ืึธื ึนืึดื ืึผึดื ืขึทืึพืึผึธืึพืึฒืฉืึถืจ ืึถืฉืึฐืึธืึฒืึธ ืชึผึตืึตืึฐ ืึฐืึตืช ืึผึธืึพืึฒืฉืึถืจ ืึฒืฆึทืึผึฐืึธ ืชึผึฐืึทืึผึตืจื' 2.7 ืึธืึธืึดืื ืึถืชึฐืึถื ืึถืึพืึถืจึถืฅ ืึทืึผึทืจึฐืึถื ืึถืึฑืึนื ืคึผึดืจึฐืึธืึผ ืึฐืืึผืึธืึผ ืึทืชึผึธืึนืืึผ ืึทืชึผึฐืึทืึผึฐืืึผ ืึถืชึพืึทืจึฐืฆึดื ืึฐื ึทืึฒืึธืชึดื ืฉืึทืึฐืชึผึถื ืึฐืชืึนืขึตืึธืื
2.23 ืึตืืึฐ ืชึผึนืืึฐืจึดื ืึนื ื ึดืึฐืึตืืชึดื ืึทืึฒืจึตื ืึทืึผึฐืขึธืึดืื ืึนื ืึธืึทืึฐืชึผึดื ืจึฐืึดื ืึทืจึฐืึผึตืึฐ ืึผึทืึผึทืึฐื ืึผึฐืขึดื ืึถื ืขึธืฉืึดืืช ืึผึดืึฐืจึธื ืงึทืึผึธื ืึฐืฉืึธืจึถืึถืช ืึผึฐืจึธืึถืืึธื
2.28 ืึฐืึทืึผึตื ืึฑืึนืึถืืึธ ืึฒืฉืึถืจ ืขึธืฉืึดืืชึธ ืึผึธืึฐ ืึธืงืึผืืึผ ืึดืึพืืึนืฉืึดืืขืึผืึธ ืึผึฐืขึตืช ืจึธืขึธืชึถืึธ ืึผึดื ืึดืกึฐืคึผึทืจ ืขึธืจึถืืึธ ืึธืืึผ ืึฑืึนืึถืืึธ ืึฐืืึผืึธืื
7.5 ืึผึดื ืึดืึพืึตืืึตืื ืชึผึตืืึดืืืึผ ืึถืชึพืึผึทืจึฐืึตืืึถื ืึฐืึถืชึพืึทืขึทืึฐืึตืืึถื ืึดืึพืขึธืฉืืึน ืชึทืขึฒืฉืืึผ ืึดืฉืึฐืคึผึธื ืึผึตืื ืึดืืฉื ืึผืึตืื ืจึตืขึตืืึผื 7.6 ืึผึตืจ ืึธืชืึนื ืึฐืึทืึฐืึธื ึธื ืึนื ืชึทืขึฒืฉืึนืงืึผ ืึฐืึธื ื ึธืงึดื ืึทืึพืชึผึดืฉืึฐืคึผึฐืืึผ ืึผึทืึผึธืงืึนื ืึทืึผึถื ืึฐืึทืึฒืจึตื ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึนื ืชึตืึฐืืึผ ืึฐืจึทืข ืึธืึถืื 7.7 ืึฐืฉืึดืึผึทื ึฐืชึผึดื ืึถืชึฐืึถื ืึผึทืึผึธืงืึนื ืึทืึผึถื ืึผึธืึธืจึถืฅ ืึฒืฉืึถืจ ื ึธืชึทืชึผึดื ืึทืึฒืืึนืชึตืืึถื ืึฐืึดืึพืขืึนืึธื ืึฐืขึทืึพืขืึนืึธืื 7.8 ืึดื ึผึตื ืึทืชึผึถื ืึผึนืึฐืึดืื ืึธืึถื ืขึทืึพืึผึดืึฐืจึตื ืึทืฉืึผึธืงึถืจ ืึฐืึดืึฐืชึผึดื ืืึนืขึดืืื 7.9 ืึฒืึธื ึนื ืจึธืฆึนืึท ืึฐื ึธืึนืฃ ืึฐืึดืฉืึผึธืึตืขึท ืึทืฉืึผึถืงึถืจ ืึฐืงึทืึผึตืจ ืึทืึผึธืขึทื ืึฐืึธืึนืึฐ ืึทืึฒืจึตื ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึฒืฉืึถืจ ืึนืึพืึฐืึทืขึฐืชึผึถืื
7.12 ืึผึดื ืึฐืืึผึพื ึธื ืึถืึพืึฐืงืึนืึดื ืึฒืฉืึถืจ ืึผึฐืฉืึดืืืึน ืึฒืฉืึถืจ ืฉืึดืึผึทื ึฐืชึผึดื ืฉืึฐืึดื ืฉืึธื ืึผึธืจึดืืฉืืึนื ึธื ืึผืจึฐืืึผ ืึตืช ืึฒืฉืึถืจึพืขึธืฉืึดืืชึดื ืืึน ืึดืคึผึฐื ึตื ืจึธืขึทืช ืขึทืึผึดื ืึดืฉืึฐืจึธืึตืื 7.13 ืึฐืขึทืชึผึธื ืึทืขึทื ืขึฒืฉืืึนืชึฐืึถื ืึถืชึพืึผึธืึพืึทืึผึทืขึฒืฉืึดืื ืึธืึตืึผึถื ื ึฐืึปืึพืึฐืืึธื ืึธืึฒืึทืึผึตืจ ืึฒืึตืืึถื ืึทืฉืึฐืึผึตื ืึฐืึทืึผึตืจ ืึฐืึนื ืฉืึฐืึทืขึฐืชึผึถื ืึธืึถืงึฐืจึธื ืึถืชึฐืึถื ืึฐืึนื ืขึฒื ึดืืชึถืื 7.14 ืึฐืขึธืฉืึดืืชึดื ืึทืึผึทืึดืช ืึฒืฉืึถืจ ื ึดืงึฐืจึธืึพืฉืึฐืึดื ืขึธืึธืื ืึฒืฉืึถืจ ืึทืชึผึถื ืึผึนืึฐืึดืื ืึผืึน ืึฐืึทืึผึธืงืึนื ืึฒืฉืึถืจึพื ึธืชึทืชึผึดื ืึธืึถื ืึฐืึทืึฒืืึนืชึตืืึถื ืึผึทืึฒืฉืึถืจ ืขึธืฉืึดืืชึดื ืึฐืฉืึดืืึนื
10.2 ืึธืึณืึดื ืฉืึปืึผึธื ืึฐืึธืึพืึตืืชึธืจึทื ื ึดืชึผึธืงืึผ ืึผึธื ึทื ืึฐืฆึธืึปื ึดื ืึฐืึตืื ึธื ืึตืืึพื ึนืึถื ืขืึนื ืึธืึณืึดื ืึผืึตืงึดืื ืึฐืจึดืืขืึนืชึธืื
10.2 ืึผึนื ืึธืึทืจ ืึฐืืึธื ืึถืึพืึผึถืจึถืึฐ ืึทืึผืึนืึดื ืึทืึพืชึผึดืึฐืึธืืึผ ืึผืึตืึนืชืึนืช ืึทืฉืึผึธืึทืึดื ืึทืึพืชึผึตืึธืชึผืึผ ืึผึดืึพืึตืึทืชึผืึผ ืึทืึผืึนืึดื ืึตืึตืึผึธืื
10.5 ืึผึฐืชึนืึถืจ ืึดืงึฐืฉืึธื ืึตืึผึธื ืึฐืึนื ืึฐืึทืึผึตืจืึผ ื ึธืฉืืึนื ืึดื ึผึธืฉืืึผื ืึผึดื ืึนื ืึดืฆึฐืขึธืืึผ ืึทืึพืชึผึดืืจึฐืืึผ ืึตืึถื ืึผึดืึพืึนื ืึธืจึตืขืึผ ืึฐืึทืึพืึตืืึตืื ืึตืื ืืึนืชึธืื
10.7 ืึดื ืึนื ืึดืจึธืึฒืึธ ืึถืึถืึฐ ืึทืึผืึนืึดื ืึผึดื ืึฐืึธ ืึธืึธืชึธื ืึผึดื ืึฐืึธืึพืึทืึฐืึตื ืึทืึผืึนืึดื ืึผืึฐืึธืึพืึทืึฐืืึผืชึธื ืึตืึตืื ืึผึธืืึนืึธื
13.16 ืชึผึฐื ืึผ ืึทืืืึธื ืึฑืึนืึตืืึถื ืึผึธืืึนื ืึผึฐืึถืจึถื ืึทืึฐืฉืึดืึฐ ืึผืึฐืึถืจึถื ืึดืชึฐื ึทืึผึฐืคืึผ ืจึทืึฐืึตืืึถื ืขึทืึพืึธืจึตื ื ึธืฉืึถืฃ ืึฐืงึดืึผึดืืชึถื ืึฐืืึนืจ ืึฐืฉืึธืึธืึผ ืึฐืฆึทืึฐืึธืึถืช ืืฉืืช ืึฐืฉืึดืืช ืึทืขึฒืจึธืคึถืื
20.18 ืึธืึผึธื ืึผึถื ืึตืจึถืึถื ืึธืฆึธืืชึดื ืึดืจึฐืืึนืช ืขึธืึธื ืึฐืึธืืึนื ืึทืึผึดืึฐืืึผ ืึผึฐืึนืฉืึถืช ืึธืึธืื
23.3 ืึทืึฒื ึดื ืึฒืงึทืึผึตืฅ ืึถืชึพืฉืึฐืึตืจึดืืช ืฆึนืื ึดื ืึดืึผึนื ืึธืึฒืจึธืฆืึนืช ืึฒืฉืึถืจึพืึดืึผึทืึฐืชึผึดื ืึนืชึธื ืฉืึธื ืึทืึฒืฉืึดืึนืชึดื ืึถืชึฐืึถื ืขึทืึพื ึฐืึตืึถื ืึผืคึธืจืึผ ืึฐืจึธืืึผื
23.3 ืึธืึตื ืึดื ึฐื ึดื ืขึทืึพืึทื ึผึฐืึดืึดืื ื ึฐืึปืึพืึฐืืึธื ืึฐืึทื ึผึฐืึตื ืึฐืึธืจึทื ืึดืืฉื ืึตืึตืช ืจึตืขึตืืึผื
23.16 ืึผึนืึพืึธืึทืจ ืึฐืืึธื ืฆึฐืึธืืึนืช ืึทืึพืชึผึดืฉืึฐืึฐืขืึผ ืขึทืึพืึผึดืึฐืจึตื ืึทื ึผึฐืึดืึดืื ืึทื ึผึดืึผึฐืึดืื ืึธืึถื ืึทืึฐืึผึดืึดืื ืึตืึผึธื ืึถืชึฐืึถื ืึฒืืึนื ืึดืึผึธื ืึฐืึทืึผึตืจืึผ ืึนื ืึดืคึผึดื ืึฐืืึธืื
23.25 ืฉืึธืึทืขึฐืชึผึดื ืึตืช ืึฒืฉืึถืจึพืึธืึฐืจืึผ ืึทื ึผึฐืึดืึดืื ืึทื ึผึดืึผึฐืึดืื ืึผึดืฉืึฐืึดื ืฉืึถืงึถืจ ืึตืืึนืจ ืึธืึทืึฐืชึผึดื ืึธืึธืึฐืชึผึดืื 23.26 ืขึทืึพืึธืชึทื ืึฒืึตืฉื ืึผึฐืึตื ืึทื ึผึฐืึดืึดืื ื ึดืึผึฐืึตื ืึทืฉืึผึธืงึถืจ ืึผื ึฐืึดืืึตื ืชึผึทืจึฐืึดืช ืึดืึผึธืื 23.27 ืึทืึนืฉืึฐืึดืื ืึฐืึทืฉืึฐืึผึดืืึท ืึถืชึพืขึทืึผึดื ืฉืึฐืึดื ืึผึทืึฒืืึนืึนืชึธื ืึฒืฉืึถืจ ืึฐืกึทืคึผึฐืจืึผ ืึดืืฉื ืึฐืจึตืขึตืืึผ ืึผึทืึฒืฉืึถืจ ืฉืึธืึฐืืึผ ืึฒืืึนืชึธื ืึถืชึพืฉืึฐืึดื ืึผึทืึผึธืขึทืื 23.28 ืึทื ึผึธืึดืื ืึฒืฉืึถืจึพืึดืชึผืึน ืึฒืืึนื ืึฐืกึทืคึผึตืจ ืึฒืืึนื ืึทืึฒืฉืึถืจ ืึผึฐืึธืจึดื ืึดืชึผืึน ืึฐืึทืึผึตืจ ืึผึฐืึธืจึดื ืึฑืึถืช ืึทืึพืึทืชึผึถืึถื ืึถืชึพืึทืึผึธืจ ื ึฐืึปืึพืึฐืืึธืื 23.29 ืึฒืืึนื ืึนื ืึฐืึธืจึดื ืึผึธืึตืฉื ื ึฐืึปืึพืึฐืืึธื ืึผืึฐืคึทืึผึดืืฉื ืึฐืคึนืฆึตืฅ ืกึธืึทืขื
23.31 ืึดื ึฐื ึดื ืขึทืึพืึทื ึผึฐืึดืืึดื ื ึฐืึปืึพืึฐืืึธื ืึทืึผึนืงึฐืึดืื ืึฐืฉืืึนื ึธื ืึทืึผึดื ึฐืึฒืืึผ ื ึฐืึปืื
23.32 ืึดื ึฐื ึดื ืขึทืึพื ึดืึผึฐืึตื ืึฒืึนืืึนืช ืฉืึถืงึถืจ ื ึฐืึปืึพืึฐืืึธื ืึทืึฐืกึทืคึผึฐืจืึผื ืึทืึผึทืชึฐืขืึผ ืึถืชึพืขึทืึผึดื ืึผึฐืฉืึดืงึฐืจึตืืึถื ืึผืึฐืคึทืึฒืืึผืชึธื ืึฐืึธื ึนืึดื ืึนืึพืฉืึฐืึทืึฐืชึผึดืื ืึฐืึนื ืฆึดืึผึดืืชึดืื ืึฐืืึนืขึตืื ืึนืึพืืึนืขึดืืืึผ ืึธืขึธืึพืึทืึผึถื ื ึฐืึปืึพืึฐืืึธืื
23.38 ืึฐืึดืึพืึทืฉืึผึธื ืึฐืืึธื ืชึผึนืืึตืจืึผ ืึธืึตื ืึผึนื ืึธืึทืจ ืึฐืืึธื ืึทืขึทื ืึฒืึธืจึฐืึถื ืึถืชึพืึทืึผึธืึธืจ ืึทืึผึถื ืึทืฉืึผึธื ืึฐืืึธื ืึธืึถืฉืึฐืึทื ืึฒืึตืืึถื ืึตืืึนืจ ืึนื ืชึนืืึฐืจืึผ ืึทืฉืึผึธื ืึฐืืึธืื
23.39 ืึธืึตื ืึดื ึฐื ึดื ืึฐื ึธืฉืึดืืชึดื ืึถืชึฐืึถื ื ึธืฉืึนื ืึฐื ึธืึทืฉืึฐืชึผึดื ืึถืชึฐืึถื ืึฐืึถืชึพืึธืขึดืืจ ืึฒืฉืึถืจ ื ึธืชึทืชึผึดื ืึธืึถื ืึฐืึทืึฒืืึนืชึตืืึถื ืึตืขึทื ืคึผึธื ึธืื
26.2 ืึฐืึทืึพืึดืืฉื ืึธืึธื ืึดืชึฐื ึทืึผึตื ืึผึฐืฉืึตื ืึฐืืึธื ืืึผืจึดืึผึธืืึผ ืึผึถืึพืฉืึฐืึทืขึฐืึธืืึผ ืึดืงึผึดืจึฐืึทืช ืึทืึผึฐืขึธืจึดืื ืึทืึผึดื ึผึธืึตื ืขึทืึพืึธืขึดืืจ ืึทืึผึนืืช ืึฐืขึทืึพืึธืึธืจึถืฅ ืึทืึผึนืืช ืึผึฐืึนื ืึผึดืึฐืจึตื ืึดืจึฐืึฐืึธืืึผื
26.2 ืึผึนื ืึธืึทืจ ืึฐืืึธื ืขึฒืึนื ืึผึทืึฒืฆึทืจ ืึผึตืืชึพืึฐืืึธื ืึฐืึดืึผึทืจึฐืชึผึธ ืขึทืึพืึผึธืึพืขึธืจึตื ืึฐืืึผืึธื ืึทืึผึธืึดืื ืึฐืึดืฉืึฐืชึผึทืึฒืึบืช ืึผึตืืชึพืึฐืืึธื ืึตืช ืึผึธืึพืึทืึผึฐืึธืจึดืื ืึฒืฉืึถืจ ืฆึดืึผึดืืชึดืืึธ ืึฐืึทืึผึตืจ ืึฒืึตืืึถื ืึทืึพืชึผึดืึฐืจึทืข ืึผึธืึธืจื
26.5 ืึดืฉืึฐืึนืขึท ืขึทืึพืึผึดืึฐืจึตื ืขึฒืึธืึทื ืึทื ึผึฐืึดืึดืื ืึฒืฉืึถืจ ืึธื ึนืึดื ืฉืึนืึตืึท ืึฒืึตืืึถื ืึฐืึทืฉืึฐืึผึตื ืึฐืฉืึธืึนืึท ืึฐืึนื ืฉืึฐืึทืขึฐืชึผึถืื 26.6 ืึฐื ึธืชึทืชึผึดื ืึถืชึพืึทืึผึทืึดืช ืึทืึผึถื ืึผึฐืฉืึดืึนื ืึฐืึถืชึพืึธืขึดืืจ ืืืืชื ืึทืึผึนืืช ืึถืชึผึตื ืึดืงึฐืึธืึธื ืึฐืึนื ืึผืึนืึตื ืึธืึธืจึถืฅื
26.21 ืึทืึผึดืฉืึฐืึทืข ืึทืึผึถืึถืึฐึพืึฐืืึนืึธืงึดืื ืึฐืึธืึพืึผึดืึผืึนืจึธืื ืึฐืึธืึพืึทืฉืึผึธืจึดืื ืึถืชึพืึผึฐืึธืจึธืื ืึทืึฐืึทืงึผึตืฉื ืึทืึผึถืึถืึฐ ืึฒืึดืืชืึน ืึทืึผึดืฉืึฐืึทืข ืืึผืจึดืึผึธืืึผ ืึทืึผึดืจึธื ืึทืึผึดืึฐืจึทื ืึทืึผึธืึนื ืึดืฆึฐืจึธืึดืื
26.22 ืึทืึผึดืฉืึฐืึทื ืึทืึผึถืึถืึฐ ืึฐืืึนืึธืงึดืื ืึฒื ึธืฉืึดืื ืึดืฆึฐืจึธืึดื ืึตืช ืึถืึฐื ึธืชึธื ืึผึถืึพืขึทืึฐืึผืึนืจ ืึทืึฒื ึธืฉืึดืื ืึดืชึผืึน ืึถืึพืึดืฆึฐืจึธืึดืื
26.23 ืึทืึผืึนืฆึดืืืึผ ืึถืชึพืืึผืจึดืึผึธืืึผ ืึดืึผึดืฆึฐืจึทืึดื ืึทืึฐืึดืึปืืึผ ืึถืึพืึทืึผึถืึถืึฐ ืึฐืืึนืึธืงึดืื ืึทืึผึทืึผึตืืึผ ืึผึถืึธืจึถื ืึทืึผึทืฉืึฐืึตืึฐ ืึถืชึพื ึดืึฐืึธืชืึน ืึถืึพืงึดืึฐืจึตื ืึผึฐื ึตื ืึธืขึธืื
29.5 ืึผึฐื ืึผ ืึธืชึผึดืื ืึฐืฉืึตืืึผ ืึฐื ึดืึฐืขืึผ ืึทื ึผืึนืช ืึฐืึดืึฐืืึผ ืึถืชึพืคึผึดืจึฐืึธืื 29.6 ืงึฐืืึผ ื ึธืฉืึดืื ืึฐืืึนืึดืืืึผ ืึผึธื ึดืื ืึผืึธื ืึนืช ืึผืงึฐืืึผ ืึดืึฐื ึตืืึถื ื ึธืฉืึดืื ืึฐืึถืชึพืึผึฐื ืึนืชึตืืึถื ืชึผึฐื ืึผ ืึทืึฒื ึธืฉืึดืื ืึฐืชึตืึทืึฐื ึธื ืึผึธื ึดืื ืึผืึธื ืึนืช ืึผืจึฐืืึผึพืฉืึธื ืึฐืึทืึพืชึผึดืึฐืขึธืืึผื 29.7 ืึฐืึดืจึฐืฉืืึผ ืึถืชึพืฉืึฐืืึนื ืึธืขึดืืจ ืึฒืฉืึถืจ ืึดืึฐืึตืืชึดื ืึถืชึฐืึถื ืฉืึธืึผึธื ืึฐืึดืชึฐืคึผึทืึฐืืึผ ืึทืขึฒืึธืึผ ืึถืึพืึฐืืึธื ืึผึดื ืึดืฉืึฐืืึนืึธืึผ ืึดืึฐืึถื ืึธืึถื ืฉืึธืืึนืื 29.8 ืึผึดื ืึนื ืึธืึทืจ ืึฐืืึธื ืฆึฐืึธืืึนืช ืึฑืึนืึตื ืึดืฉืึฐืจึธืึตื ืึทืึพืึทืฉืึผึดืืืึผ ืึธืึถื ื ึฐืึดืืึตืืึถื ืึฒืฉืึถืจึพืึผึฐืงึดืจึฐืึผึฐืึถื ืึฐืงึนืกึฐืึตืืึถื ืึฐืึทืึพืชึผึดืฉืึฐืึฐืขืึผ ืึถืึพืึฒืึนืึนืชึตืืึถื ืึฒืฉืึถืจ ืึทืชึผึถื ืึทืึฐืึฐืึดืืื 3
1.16 ืึผึนื ืึธืึทืจ ืึฐืืึธื ืึดื ึฐืขึดื ืงืึนืึตืึฐ ืึดืึผึถืึดื ืึฐืขึตืื ึทืึดืึฐ ืึดืึผึดืึฐืขึธื ืึผึดื ืึตืฉื ืฉืึธืึธืจ ืึดืคึฐืขึปืึผึธืชึตืึฐ ื ึฐืึปืึพืึฐืืึธื ืึฐืฉืึธืืึผ ืึตืึถืจึถืฅ ืืึนืึตืื
31.31 ืึดื ึผึตื ืึธืึดืื ืึผึธืึดืื ื ึฐืึปืึพืึฐืืึธื ืึฐืึธืจึทืชึผึดื ืึถืชึพืึผึตืืช ืึดืฉืึฐืจึธืึตื ืึฐืึถืชึพืึผึตืืช ืึฐืืึผืึธื ืึผึฐืจึดืืช ืึฒืึธืฉืึธืื 31.32 ืึนื ืึทืึผึฐืจึดืืช ืึฒืฉืึถืจ ืึผึธืจึทืชึผึดื ืึถืชึพืึฒืืึนืชึธื ืึผึฐืืึนื ืึถืึฑืึดืืงึดื ืึฐืึธืึธื ืึฐืืึนืฆึดืืึธื ืึตืึถืจึถืฅ ืึดืฆึฐืจึธืึดื ืึฒืฉืึถืจึพืึตืึผึธื ืึตืคึตืจืึผ ืึถืชึพืึผึฐืจึดืืชึดื ืึฐืึธื ึนืึดื ืึผึธืขึทืึฐืชึผึดื ืึธื ื ึฐืึปืึพืึฐืืึธืื 31.33 ืึผึดื ืึนืืช ืึทืึผึฐืจึดืืช ืึฒืฉืึถืจ ืึถืึฐืจึนืช ืึถืชึพืึผึตืืช ืึดืฉืึฐืจึธืึตื ืึทืึฒืจึตื ืึทืึผึธืึดืื ืึธืึตื ื ึฐืึปืึพืึฐืืึธื ื ึธืชึทืชึผึดื ืึถืชึพืชึผืึนืจึธืชึดื ืึผึฐืงึดืจึฐืึผึธื ืึฐืขึทืึพืึดืึผึธื ืึถืึฐืชึผึฒืึถื ึผึธื ืึฐืึธืึดืืชึดื ืึธืึถื ืึตืืึนืึดืื ืึฐืึตืึผึธื ืึดืึฐืืึผึพืึดื ืึฐืขึธืื 31.34 ืึฐืึนื ืึฐืึทืึผึฐืืึผ ืขืึนื ืึดืืฉื ืึถืชึพืจึตืขึตืืึผ ืึฐืึดืืฉื ืึถืชึพืึธืึดืื ืึตืืึนืจ ืึผึฐืขืึผ ืึถืชึพืึฐืืึธื ืึผึดืึพืืึผืึผึธื ืึตืึฐืขืึผ ืืึนืชึดื ืึฐืึดืงึฐืึทื ึผึธื ืึฐืขึทืึพืึผึฐืืึนืึธื ื ึฐืึปืึพืึฐืืึธื ืึผึดื ืึถืกึฐืึทื ืึทืขึฒืึบื ึธื ืึผืึฐืึทืึผึธืืชึธื ืึนื ืึถืึฐืึผึธืจึพืขืึนืื
36.4 ืึทืึผึดืงึฐืจึธื ืึดืจึฐืึฐืึธืืึผ ืึถืชึพืึผึธืจืึผืึฐ ืึผึถืึพื ึตืจึดืึผึธื ืึทืึผึดืึฐืชึผึนื ืึผึธืจืึผืึฐ ืึดืคึผึดื ืึดืจึฐืึฐืึธืืึผ ืึตืช ืึผึธืึพืึผึดืึฐืจึตื ืึฐืืึธื ืึฒืฉืึถืจึพืึผึดืึผึถืจ ืึตืึธืื ืขึทืึพืึฐืึดืึผึทืชึพืกึตืคึถืจื
36.18 ืึทืึผึนืืึถืจ ืึธืึถื ืึผึธืจืึผืึฐ ืึดืคึผึดืื ืึดืงึฐืจึธื ืึตืึทื ืึตืช ืึผึธืึพืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึทืึฒื ึดื ืึผึนืชึตื ืขึทืึพืึทืกึผึตืคึถืจ ืึผึทืึผึฐืืึนื
36.32 ืึฐืึดืจึฐืึฐืึธืืึผ ืึธืงึทื ืึฐืึดืึผึธื ืึทืึถืจึถืช ืึทืึผึดืชึผึฐื ึธืึผ ืึถืึพืึผึธืจืึผืึฐ ืึผึถืึพื ึตืจึดืึผึธืืึผ ืึทืกึผึนืคึตืจ ืึทืึผึดืึฐืชึผึนื ืขึธืึถืืึธ ืึดืคึผึดื ืึดืจึฐืึฐืึธืืึผ ืึตืช ืึผึธืึพืึผึดืึฐืจึตื ืึทืกึผึตืคึถืจ ืึฒืฉืึถืจ ืฉืึธืจึทืฃ ืึฐืืึนืึธืงึดืื ืึถืึถืึฐึพืึฐืืึผืึธื ืึผึธืึตืฉื ืึฐืขืึนื ื ืึนืกึทืฃ ืขึฒืึตืืึถื ืึผึฐืึธืจึดืื ืจึทืึผึดืื ืึผึธืึตืึผึธืื
40.1 ืึทืึผึธืึธืจ ืึฒืฉืึถืจึพืึธืึธื ืึถืึพืึดืจึฐืึฐืึธืืึผ ืึตืึตืช ืึฐืืึธื ืึทืึทืจ ืฉืึทืึผึทื ืึนืชืึน ื ึฐืืึผืึทืจึฐืึฒืึธื ืจึทืึพืึทืึผึธืึดืื ืึดืึพืึธืจึธืึธื ืึผึฐืงึทืึฐืชึผืึน ืึนืชืึน ืึฐืืึผืึพืึธืกืึผืจ ืึผึธืืึดืงึผึดืื ืึผึฐืชืึนืึฐ ืึผึธืึพืึผึธืืึผืช ืึฐืจืึผืฉืึธืึทึดื ืึดืืืึผืึธื ืึทืึผึปืึฐืึดืื ืึผึธืึถืึธืื
40.1 ืึทืึฒื ึดื ืึดื ึฐื ึดื ืึนืฉืึตื ืึผึทืึผึดืฆึฐืคึผึธื ืึทืขึฒืึนื ืึดืคึฐื ึตื ืึทืึผึทืฉืึฐืึผึดืื ืึฒืฉืึถืจ ืึธืึนืืึผ ืึตืึตืื ืึผ ืึฐืึทืชึผึถื ืึดืกึฐืคืึผ ืึทืึดื ืึฐืงึทืึดืฅ ืึฐืฉืึถืึถื ืึฐืฉืึดืืึผ ืึผึดืึฐืึตืืึถื ืึผืฉืึฐืืึผ ืึผึฐืขึธืจึตืืึถื ืึฒืฉืึถืจึพืชึผึฐืคึทืฉืึฐืชึผึถืื
45.1 ืึทืึผึธืึธืจ ืึฒืฉืึถืจ ืึผึดืึผึถืจ ืึดืจึฐืึฐืึธืืึผ ืึทื ึผึธืึดืื ืึถืึพืึผึธืจืึผืึฐ ืึผึถืึพื ึตืจึดืึผึธื ืึผึฐืึธืชึฐืืึน ืึถืชึพืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืขึทืึพืกึตืคึถืจ ืึดืคึผึดื ืึดืจึฐืึฐืึธืืึผ ืึผึทืฉืึผึธื ึธื ืึธืจึฐืึดืขึดืืช ืึดืืืึนืึธืงึดืื ืึผึถืึพืึนืืฉืึดืึผึธืืึผ ืึถืึถืึฐ ืึฐืืึผืึธื ืึตืืึนืจื 45.2 ืึผึนืึพืึธืึทืจ ืึฐืืึธื ืึฑืึนืึตื ืึดืฉืึฐืจึธืึตื ืขึธืึถืืึธ ืึผึธืจืึผืึฐื 45.3 ืึธืึทืจึฐืชึผึธ ืืึนืึพื ึธื ืึดื ืึผึดืึพืึธืกึทืฃ ืึฐืืึธื ืึธืืึนื ืขึทืึพืึทืึฐืึนืึดื ืึธืึทืขึฐืชึผึดื ืึผึฐืึทื ึฐืึธืชึดื ืึผืึฐื ืึผืึธื ืึนื ืึธืฆึธืืชึดืื 45.4 ืึผึนื ืชึผึนืืึทืจ ืึตืึธืื ืึผึนื ืึธืึทืจ ืึฐืืึธื ืึดื ึผึตื ืึฒืฉืึถืจึพืึผึธื ึดืืชึดื ืึฒื ึดื ืึนืจึตืก ืึฐืึตืช ืึฒืฉืึถืจึพื ึธืึทืขึฐืชึผึดื ืึฒื ึดื ื ึนืชึตืฉื ืึฐืึถืชึพืึผึธืึพืึธืึธืจึถืฅ ืึดืืื 45.5 ืึฐืึทืชึผึธื ืชึผึฐืึทืงึผึถืฉืึพืึฐืึธ ืึฐืึนืืึนืช ืึทืึพืชึผึฐืึทืงึผึตืฉื ืึผึดื ืึดื ึฐื ึดื ืึตืึดืื ืจึธืขึธื ืขึทืึพืึผึธืึพืึผึธืฉืึธืจ ื ึฐืึปืึพืึฐืืึธื ืึฐื ึธืชึทืชึผึดื ืึฐืึธ ืึถืชึพื ึทืคึฐืฉืึฐืึธ ืึฐืฉืึธืึธื ืขึทื ืึผึธืึพืึทืึผึฐืงึนืืึนืช ืึฒืฉืึถืจ ืชึผึตืึถืึฐึพืฉืึธืื'' None | sup>
1.1 THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin, 1.2 to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign.
1.4 And the word of the LORD came unto me, saying: 1.5 Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations. 1.6 Then said I: โAh, Lord GOD! behold, I cannot speak; for I am a child.โ 1.7 But the LORD said unto me: Say not: I am a child; For to whomsoever I shall send thee thou shalt go, And whatsoever I shall command thee thou shalt speak.
1.10 See, I have this day set thee over the nations and over the kingdoms, To root out and to pull down, And to destroy and to overthrow; To build, and to plant.
2.7 And I brought you into a land of fruitful fields, to eat the fruit thereof and the good thereof; but when ye entered, ye defiled My land, and made My heritage an abomination.
2.23 How canst thou say: โI am not defiled, I have not gone after the Baalimโ? See thy way in the valley, know what thou hast done; thou art a swift young camel traversing her ways;
2.28 But where are thy gods that thou hast made thee? Let them arise, if they can save thee in the time of thy trouble; for according to the number of thy cities Are thy gods, O Judah.
7.5 Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbour; 7.6 if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt; 7.7 then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. 7.8 Behold, ye trust in lying words, that cannot profit. 7.9 Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known, 7.10 and come and stand before Me in this house, whereupon My name is called, and say: โWe are deliveredโ, that ye may do all these abominations?
7.12 For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel. 7.13 And now, because ye have done all these works, saith the LORD, and I spoke unto you, speaking betimes and often, but ye heard not, and I called you, but ye answered not; 7.14 therefore will I do unto the house, whereupon My name is called, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.
10.2 thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.
10.5 They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good.
10.7 Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee.
13.16 Give glory to the LORD your God, Before it grow dark, And before your feet stumble Upon the mountains of twilight, And, while ye look for light, He turn it into the shadow of death, And make it gross darkness.
20.18 Wherefore came I forth out of the womb To see labour and sorrow, That my days should be consumed in shame?
23.3 And I will gather the remt of My flock out of all the countries whither I have driven them, and will bring them back to their folds; and they shall be fruitful and multiply.
23.16 Thus saith the LORD of hosts: Hearken not unto the words of the prophets that prophesy unto you, They lead you unto vanity; They speak a vision of their own heart, And not out of the mouth of the LORD.
23.25 I have heard what the prophets have said, That prophesy lies in My name, saying: โI have dreamed, I have dreamed.โ 23.26 How long shall this be? Is it in the heart of the prophets that prophesy lies, And the prophets of the deceit of their own heart? 23.27 That think to cause My people to forget My name By their dreams which they tell every man to his neighbour, As their fathers forgot My name for Baal. 23.28 The prophet that hath a dream, let him tell a dream; And he that hath My word; let him speak My word faithfully. What hath the straw to do with the wheat? Saith the LORD. 23.29 Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?
23.30 Therefore, behold, I am against the prophets, saith the LORD, that steal My words every one from his neighbour.
23.31 Behold, I am against the prophets, saith the LORD, that use there tongues and say: โHe saith.โ
23.32 Behold, I am against them that prophesy lying dreams, saith the LORD, and do tell them, and cause My people to err by their lies, and by their wantonness; yet I sent them not, nor commanded them; neither can they profit this people at all, saith the LORD.
23.38 But if ye say: โThe burden of the LORDโ; therefore thus saith the LORD: Because ye say this word: โThe burden of the LORDโ, and I have sent unto you, saying: โYe shall not say: The burden of the LORDโ;
23.39 therefore, behold, I will utterly tear you out, and I will cast you off, and the city that I gave unto you and to your fathers, away from My presence; 23.40 and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten
26.2 โThus saith the LORD: Stand in the court of the LORDโS house, and speak unto all the cities of Judah, which come to worship in the LORDโS house, all the words that I command thee to speak unto them; diminish not a word.
26.5 to hearken to the words of My servants the prophets, whom I send unto you, even sending them betimes and often, but ye have not hearkened; 26.6 then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.โ
26.10 When the princes of Judah heard these things, they came up from the kingโs house unto the house of the LORD; and they sat in the entry of the new gate of the LORDโS house.
26.20 And there was also a man that prophesied in the name of the LORD, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah;
26.21 and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt;
26.22 and Jehoiakim the king sent men into Egypt, Elnathan the son of Achbor, and certain men with him, into Egypt;
26.23 and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the children of the people.
29.5 Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them; 29.6 take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply ye there, and be not diminished. 29.7 And seek the peace of the city whither I have caused you to be carried away captive, and pray unto the LORD for it; for in the peace thereof shall ye have peace. 29.8 For thus saith the LORD of hosts, the God of Israel: Let not your prophets that are in the midst of you, and your diviners, beguile you, neither hearken ye to your dreams which ye cause to be dreamed. 3
1.16 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: โKnow the LORDโ; 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.
36.4 Then Jeremiah called Baruch the son of Neriah; and Baruch wrote from the mouth of Jeremiah all the words of the LORD, which He had spoken unto him, upon a roll of a book.
36.18 Then Baruch answered them: โHe pronounced all these words unto me with his mouth, and I wrote them with ink in the book.โ
36.32 Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and there were added besides unto them many like words.
40.1 The word which came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all the captives of Jerusalem and Judah, that were carried away captive unto Babylon.
45.1 The word that Jeremiah the prophet spoke unto Baruch the son of Neriah, when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah, saying: 45.2 โThus saith the LORD, the God of Israel, concerning thee, O Baruch: Thou didst say: 45.3 Woe is me now! For the LORD hath added sorrow to my pain; I am weary with my groaning, And I find no rest. 45.4 Thus shalt thou say unto him: Thus saith the LORD: Behold, that which I have built will I break down, And that which I have planted I will pluck up; And this in the whole land. 45.5 And seekest thou great things for thyself? Seek them not; for, behold, I will bring evil upon all flesh, saith the LORD; but thy life will I give unto thee for a prey in all places whither thou goest.โ' ' None |
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13. Hebrew Bible, Judges, 2.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Jeremiah โข Jeremiah, prophet, Jeremiah, Book of
Found in books: Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 55; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 47
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2.9 ืึทืึผึดืงึฐืึผึฐืจืึผ ืืึนืชืึน ืึผึดืึฐืืึผื ื ึทืึฒืึธืชืึน ืึผึฐืชึดืึฐื ึทืชึพืึถืจึถืก ืึผึฐืึทืจ ืึถืคึฐืจึธืึดื ืึดืฆึผึฐืคืึนื ืึฐืึทืจึพืึผึธืขึทืฉืื'' None | sup>
2.9 And they buried him in the border of his inheritance in Timnat-ฤฅeres, in the mount of Efrayim, on the north side of the hill Gaแฟพash.'' None |
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14. Hebrew Bible, Lamentations, 1.1-1.3, 1.5, 1.8-1.10, 1.14, 5.20 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Israel, Jeremiah on sinfulness of โข Jeremiah โข Jeremiah (prophet), Gods charge to โข Jeremiah, book of, Lamentations and โข Jeremiah, book of, abandonment trope in โข Jeremiah, book of, haftarot of rebuke โข Jeremiah, book of, on Gods rejection of Israel โข Jeremiah, book of, planting images in โข Jeremiah, book of, sexual language of โข Jeremiah, book of, sin-punishment-restoration narrative and โข Lamentations, Jeremiah and โข rabbinic Judaism, Jeremiah in
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 368; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 63; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 43, 46, 47, 149, 150
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1.1 ืึตืืึธื ืึธืฉืึฐืึธื ืึธืึธื ืึธืขึดืืจ ืจึทืึผึธืชึดื ืขึธื ืึธืึฐืชึธื ืึผึฐืึทืึฐืึธื ึธื ืจึผึทืึผึธืชึดื ืึทืึผืึนืึดื ืฉืึธืจึธืชึดื ืึผึทืึผึฐืึดืื ืึนืช ืึธืึฐืชึธื ืึธืึทืกื"
1.1 ืึธืืึน ืคึผึธืจึทืฉื ืฆึธืจ ืขึทื ืึผึธืึพืึทืึฒืึทืึผึถืืึธ ืึผึดืึพืจึธืึฒืชึธื ืืึนืึดื ืึผึธืืึผ ืึดืงึฐืึผึธืฉืึธืึผ ืึฒืฉืึถืจ ืฆึดืึผึดืืชึธื ืึนืึพืึธืึนืืึผ ืึทืงึผึธืึธื ืึธืึฐื 1.2 ืึผึธืืึน ืชึดืึฐืึผึถื ืึผึทืึผึทืึฐืึธื ืึฐืึดืึฐืขึธืชึธืึผ ืขึทื ืึถืึฑืึธืึผ ืึตืืึพืึธืึผ ืึฐื ึทืึตื ืึดืึผึธืึพืึนืึฒืึถืืึธ ืึผึธืึพืจึตืขึถืืึธ ืึผึธืึฐืืึผ ืึธืึผ ืึธืืึผ ืึธืึผ ืึฐืึนืึฐืึดืืื 1.2 ืจึฐืึตื ืึฐืืึธื ืึผึดืึพืฆึทืจึพืึดื ืึตืขึทื ืึณืึทืจึฐืึธืจืึผ ื ึถืึฐืคึผึทืึฐ ืึดืึผึดื ืึผึฐืงึดืจึฐืึผึดื ืึผึดื ืึธืจืึน ืึธืจึดืืชึดื ืึดืืึผืฅ ืฉืึดืึผึฐืึธืึพืึถืจึถื ืึผึทืึผึทืึดืช ืึผึทืึผึธืึถืชื 1.3 ืึผึธืึฐืชึธื ืึฐืืึผืึธื ืึตืขึนื ึดื ืึผืึตืจึนื ืขึฒืึนืึธื ืึดืื ืึธืฉืึฐืึธื ืึทืึผืึนืึดื ืึนื ืึธืฆึฐืึธื ืึธื ืึนืึท ืึผึธืึพืจึนืึฐืคึถืืึธ ืึดืฉืึผึดืืืึผืึธ ืึผึตืื ืึทืึผึฐืฆึธืจึดืืื
1.5 ืึธืืึผ ืฆึธืจึถืืึธ ืึฐืจึนืืฉื ืึนืึฐืึถืืึธ ืฉืึธืืึผ ืึผึดืึพืึฐืืึธื ืืึนืึธืึผ ืขึทื ืจึนืึพืคึผึฐืฉืึธืขึถืืึธ ืขืึนืึธืึถืืึธ ืึธืึฐืืึผ ืฉืึฐืึดื ืึดืคึฐื ึตืึพืฆึธืจื
1.8 ืึตืึฐื ืึธืึฐืึธื ืึฐืจืึผืฉืึธืึทึดื ืขึทืึพืึผึตื ืึฐื ึดืืึธื ืึธืึธืชึธื ืึผึธืึพืึฐืึทืึผึฐืึถืืึธ ืึดืึผึดืืืึผืึธ ืึผึดืึพืจึธืืึผ ืขึถืจึฐืึธืชึธืึผ ืึผึทืึพืึดืื ื ึถืึถื ึฐืึธื ืึทืชึผึธืฉืึธื ืึธืืึนืจื 1.9 ืึปืึฐืึธืชึธืึผ ืึผึฐืฉืืึผืึถืืึธ ืึนื ืึธืึฐืจึธื ืึทืึฒืจึดืืชึธืึผ ืึทืชึผึตืจึถื ืคึผึฐืึธืึดืื ืึตืื ืึฐื ึทืึตื ืึธืึผ ืจึฐืึตื ืึฐืืึธื ืึถืชึพืขึธื ึฐืึดื ืึผึดื ืึดืึฐืึผึดืื ืืึนืึตืื'
1.14 ื ึดืฉืึฐืงึทื ืขึนื ืคึผึฐืฉืึธืขึทื ืึผึฐืึธืืึน ืึดืฉืึฐืชึผึธืจึฐืืึผ ืขึธืืึผ ืขึทืึพืฆึทืึผึธืืจึดื ืึดืึฐืฉืึดืื ืึผึนืึดื ื ึฐืชึธื ึทื ึดื ืึฒืึนื ึธื ืึผึดืืึตื ืึนืึพืืึผืึทื ืงืึผืื'' None | sup>
1.1 O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 1.2 She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies. 1.3 Judah went into exile because of affliction and great servitude; she settled among the nations, and found no rest; all her pursuers overtook her between the boundaries.
1.5 Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)
1.8 Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.' "1.9 Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \\t" 1.10 The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \\t
1.14 The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand.
5.20 Wherefore dost Thou forget us for ever, And forsake us so long time?'' None |
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15. Hebrew Bible, Ezekiel, 16.26, 23.27, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Book of Jeremiah/Jeremiabuch โข Jeremiabuch/Book of Jeremiah โข Jeremiah โข Jeremiah, as prophet like Moses โข Jeremiah, prophet, Jeremiah, Book of โข Jeremiah,, book of โข new covenant, in Jeremiah
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 119, 120; Damm (2018), Religions and Education in Antiquity, 142; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 110; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 193; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 32; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 85; 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
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16.26 ืึทืชึผึดืึฐื ึดื ืึถืึพืึผึฐื ึตืึพืึดืฆึฐืจึทืึดื ืฉืึฐืึตื ึทืึดืึฐ ืึผึดืึฐืึตื ืึธืฉืึธืจ ืึทืชึผึทืจึฐืึผึดื ืึถืชึพืชึผึทืึฐื ึปืชึตืึฐ ืึฐืึทืึฐืขึดืืกึตื ึดืื
23.27 ืึฐืึดืฉืึฐืึผึทืชึผึดื ืึดืึผึธืชึตืึฐ ืึดืึผึตืึฐ ืึฐืึถืชึพืึฐื ืึผืชึตืึฐ ืึตืึถืจึถืฅ ืึดืฆึฐืจึธืึดื ืึฐืึนืึพืชึดืฉืึฐืึดื ืขึตืื ึทืึดืึฐ ืึฒืึตืืึถื ืึผืึดืฆึฐืจึทืึดื ืึนื ืชึดืึฐืึผึฐืจึดืึพืขืึนืื
36.26 ืึฐื ึธืชึทืชึผึดื ืึธืึถื ืึตื ืึธืึธืฉื ืึฐืจืึผืึท ืึฒืึธืฉืึธื ืึถืชึผึตื ืึผึฐืงึดืจึฐืึผึฐืึถื ืึทืึฒืกึดืจึนืชึดื ืึถืชึพืึตื ืึธืึถืึถื ืึดืึผึฐืฉืึทืจึฐืึถื ืึฐื ึธืชึทืชึผึดื ืึธืึถื ืึตื ืึผึธืฉืึธืจื' ' None | sup>
16.26 Thou hast also played the harlot with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke Me.
23.27 Thus will I make thy lewdness to cease from thee, and thy harlotry brought from the land of Egypt, so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more.
36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.' ' None |
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16. Hebrew Bible, 1 Chronicles, 24.6 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Baruch (Jeremiahs scribe) โข Jeremiah
Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 97
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24.6 ืึทืึผึดืึฐืชึผึฐืึตื ืฉืึฐืึทืขึฐืึธื ืึถืึพื ึฐืชึทื ึฐืึตื ืึทืกึผืึนืคึตืจ ืึดืึพืึทืึผึตืึดื ืึดืคึฐื ึตื ืึทืึผึถืึถืึฐ ืึฐืึทืฉืึผึธืจึดืื ืึฐืฆึธืืึนืง ืึทืึผึนืึตื ืึทืึฒืึดืืึถืึถืึฐ ืึผึถืึพืึถืึฐืึธืชึธืจ ืึฐืจึธืืฉืึตื ืึธืึธืืึนืช ืึทืึผึนืึฒื ึดืื ืึฐืึทืึฐืึดืึผึดื ืึผึตืืชึพืึธื ืึถืึธื ืึธืึปื ืึฐืึถืึฐืขึธืึธืจ ืึฐืึธืึปื ืึธืึปื ืึฐืึดืืชึธืึธืจื'' None | sup>
24.6 And Shemaiah the son of Nethanel the scribe, who was of the Levites, wrote them in the presence of the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and the heads of the fathersโhouses of the priests and of the Levites: one fatherโs house being taken for Eleazar, and proportionately for Ithamar.'' None |
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17. Hebrew Bible, 2 Chronicles, 36.15-36.16 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Deuteronomistic History, relation to Jeremiah โข Jeremiah, Prophet, โข Jeremiah, and the prophetic succession โข Jeremiah, as final prophet
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 306; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 100, 102
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36.15 ืึทืึผึดืฉืึฐืึทื ืึฐืืึธื ืึฑืึนืึตื ืึฒืืึนืชึตืืึถื ืขึฒืึตืืึถื ืึผึฐืึทื ืึทืึฐืึธืึธืื ืึทืฉืึฐืึผึตื ืึฐืฉืึธืืึนืึท ืึผึดืึพืึธืึทื ืขึทืึพืขึทืึผืึน ืึฐืขึทืึพืึฐืขืึนื ืึนื 36.16 ืึทืึผึดืึฐืืึผ ืึทืึฐืขึดืึดืื ืึผึฐืึทืึฐืึฒืึตื ืึธืึฑืึนืึดืื ืึผืืึนืึดืื ืึผึฐืึธืจึธืื ืึผืึดืชึผึทืขึฐืชึผึฐืขึดืื ืึผึดื ึฐืึดืึธืื ืขึทื ืขึฒืืึนืช ืึฒืึทืชึพืึฐืืึธื ืึผึฐืขึทืึผืึน ืขึทืึพืึฐืึตืื ืึทืจึฐืคึผึตืื'' None | sup>
36.15 And the LORD, the God of their fathers, sent to them by His messengers, sending betimes and often; because He had compassion on His people, and on His dwelling-place; 36.16 but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy.'' None |
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18. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Jeremiah, prophet, LXX โข Prophecy, of Jeremiah
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโs Prayer, 22; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 170
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19. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Deuteronomistic History, relation to Jeremiah โข Jeremiah โข Jeremiah, as final prophet
Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 34, 38; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 112, 120; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 118
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20. Septuagint, 1 Maccabees, 7.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Jeremiah โข Jeremiah, Prophet,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 205; Schwartz (2008), 2 Maccabees, 482
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7.16 So they trusted him; but he seized sixty of them and killed them in one day, in accordance with the word which was written,'' None |
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21. Septuagint, 2 Maccabees, 1.1, 1.3-1.4, 1.8-1.9, 2.1, 2.4, 2.8-2.10, 2.16-2.18, 3.1, 15.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Eupolemus, Jeremiah โข Jeremiah
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 230, 231; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 120; Schwartz (2008), 2 Maccabees, 134, 137, 160, 163, 482; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 342
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1.1 The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'" 1.3 May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "1.4 May he open your heart to his law and his commandments, and may he bring peace.'" "
1.8 and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.'" "1.9 And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.'" "
2.1 One finds in the records that Jeremiah the prophet ordered those who were being deported to take some of the fire, as has been told,'" "
2.4 It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.'" "
2.8 And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.'" '2.9 It was also made clear that being possessed of wisdom Solomon offered sacrifice for the dedication and completion of the temple."' "
2.10 Just as Moses prayed to the Lord, and fire came down from heaven and devoured the sacrifices, so also Solomon prayed, and the fire came down and consumed the whole burnt offerings.'" "
2.16 Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?'" "
2.17 It is God who has saved all his people, and has returned the inheritance to all, and the kingship and priesthood and consecration,'" "
2.18 as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.'" "
3.1 While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "
15.14 And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'"" None |
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22. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Deuteronomistic History, relation to Jeremiah โข Prophecy, of Jeremiah
Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 121; Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโs Prayer, 22
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23. New Testament, 1 Corinthians, 11.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jeremiah โข Jeremiah, Origens homilies on โข new covenant, in Jeremiah
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 71; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 87, 88, 141; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 85
sup>
11.25 ฮคฮฟแฟฆฯฮฟ ฯแฝธ ฯฮฟฯฮฎฯฮนฮฟฮฝ แผก ฮบฮฑฮนฮฝแฝดฮดฮนฮฑฮธฮฎฮบฮทแผฯฯแฝถฮฝ แผฮฝฯแฟทแผฮผแฟทฮฑแผตฮผฮฑฯฮนยทฯฮฟแฟฆฯฮฟ ฯฮฟฮนฮตแฟฯฮต, แฝฯฮฌฮบฮนฯ แผแฝฐฮฝ ฯฮฏฮฝฮทฯฮต, ฮตแผฐฯ ฯแฝดฮฝ แผฮผแฝดฮฝ แผฮฝฮฌฮผฮฝฮทฯฮนฮฝ.'' None | sup>
11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."'' None |
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24. New Testament, Acts, 2.30-2.36 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Jeremiah
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131
sup>
2.30 ฯฯฮฟฯฮฎฯฮทฯ ฮฟแฝฮฝ แฝฯฮฌฯฯฯฮฝ, ฮบฮฑแฝถ ฮตแผฐฮดแฝผฯ แฝ
ฯฮน แฝ
ฯฮบแฟณ แฝคฮผฮฟฯฮตฮฝ ฮฑแฝฯแฟท แฝ ฮธฮตแฝธฯแผฮบ ฮบฮฑฯฯฮฟแฟฆ ฯแฟฯ แฝฯฯฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮบฮฑฮธฮฏฯฮฑฮน แผฯแฝถ ฯแฝธฮฝ ฮธฯฯฮฝฮฟฮฝ ฮฑแฝฯฮฟแฟฆ, 2.31 ฯฯฮฟฮนฮดแฝผฮฝ แผฮปฮฌฮปฮทฯฮตฮฝ ฯฮตฯแฝถ ฯแฟฯ แผฮฝฮฑฯฯฮฌฯฮตฯฯ ฯฮฟแฟฆ ฯฯฮนฯฯฮฟแฟฆ แฝ
ฯฮน ฮฟแฝฯฮต แผฮฝฮบฮฑฯฮตฮปฮตฮฏฯฮธฮท ฮตแผฐฯ แพฮดฮทฮฝ ฮฟแฝฯฮต แผก ฯแฝฐฯฮพ ฮฑแฝฯฮฟแฟฆฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯฮธฮฟฯฮฌฮฝ. 2.32 ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แผฮฝฮญฯฯฮทฯฮตฮฝ แฝ ฮธฮตฯฯ, ฮฟแฝ ฯฮฌฮฝฯฮตฯ แผกฮผฮตแฟฯ แผฯฮผแฝฒฮฝ ฮผฮฌฯฯฯ
ฯฮตฯ. 2.33 ฯแฟ ฮดฮตฮพฮนแพท ฮฟแฝฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แฝฯฯฮธฮตแฝถฯ ฯฮฎฮฝ ฯฮต แผฯฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฯฮฟแฟฆ แผฮณฮฏฮฟฯ
ฮปฮฑฮฒแฝผฮฝ ฯฮฑฯแฝฐ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แผฮพฮญฯฮตฮตฮฝ ฯฮฟแฟฆฯฮฟ แฝ แฝฮผฮตแฟฯ ฮบฮฑแฝถ ฮฒฮปฮญฯฮตฯฮต ฮบฮฑแฝถ แผฮบฮฟฯฮตฯฮต. 2.34 ฮฟแฝ ฮณแฝฐฯ ฮฮฑฯ
ฮตแฝถฮด แผฮฝฮญฮฒฮท ฮตแผฐฯ ฯฮฟแฝบฯ ฮฟแฝฯฮฑฮฝฮฟฯฯ, ฮปฮญฮณฮตฮน ฮดแฝฒ ฮฑแฝฯฯฯ 2.35 2.36 แผฯฯฮฑฮปแฟถฯ ฮฟแฝฮฝ ฮณฮนฮฝฯฯฮบฮญฯฯ ฯแพถฯ ฮฟแผถฮบฮฟฯ แผธฯฯฮฑแฝดฮป แฝ
ฯฮน ฮบฮฑแฝถ ฮบฯฯฮนฮฟฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฯฯฮนฯฯแฝธฮฝ แผฯฮฟฮฏฮทฯฮตฮฝ แฝ ฮธฮตฯฯ, ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แฝฮฝ แฝฮผฮตแฟฯ แผฯฯฮฑฯ
ฯฯฯฮฑฯฮต.'' None | sup>
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."'' None |
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25. New Testament, Luke, 4.15-4.21, 22.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jeremiah โข Jeremiah, Origens homilies on โข R. Jeremiah โข R. Jeremiah, Jericho โข new covenant, in Jeremiah
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 71; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 141; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 49; Levine Allison and Crossan (2006), The Historical Jesus in Context, 14; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 85; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131
sup>
4.15 ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ แผฮดฮฏฮดฮฑฯฮบฮตฮฝ แผฮฝ ฯฮฑแฟฯ ฯฯ
ฮฝฮฑฮณฯฮณฮฑแฟฯ ฮฑแฝฯแฟถฮฝ, ฮดฮฟฮพฮฑฮถฯฮผฮตฮฝฮฟฯ แฝฯแฝธ ฯฮฌฮฝฯฯฮฝ. 4.16 ฮฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮตแผฐฯ ฮฮฑฮถฮฑฯฮฌ, ฮฟแฝ แผฆฮฝ ฯฮตฮธฯฮฑฮผฮผฮญฮฝฮฟฯ, ฮบฮฑแฝถ ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮบฮฑฯแฝฐ ฯแฝธ ฮตแผฐฯฮธแฝธฯ ฮฑแฝฯแฟท แผฮฝ ฯแฟ แผกฮผฮญฯแพณ ฯแฟถฮฝ ฯฮฑฮฒฮฒฮฌฯฯฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯ
ฮฝฮฑฮณฯฮณฮฎฮฝ, ฮบฮฑแฝถ แผฮฝฮญฯฯฮท แผฮฝฮฑฮณฮฝแฟถฮฝฮฑฮน. 4.17 ฮบฮฑแฝถ แผฯฮตฮดฯฮธฮท ฮฑแฝฯแฟท ฮฒฮนฮฒฮปฮฏฮฟฮฝ ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
แผจฯฮฑฮฏฮฟฯ
, ฮบฮฑแฝถ แผฮฝฮฟฮฏฮพฮฑฯ ฯแฝธ ฮฒฮนฮฒฮปฮฏฮฟฮฝ ฮตแฝฯฮตฮฝ ฯแฝธฮฝ ฯฯฯฮฟฮฝ ฮฟแฝ แผฆฮฝ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ 4.18 ฮ ฮฝฮตแฟฆฮผฮฑ ฮฯ
ฯฮฏฮฟฯ
แผฯสผ แผฮผฮญ, ฮฟแฝ ฮตแผตฮฝฮตฮบฮตฮฝ แผฯฯฮนฯฮญฮฝ ฮผฮต ฮตแฝฮฑฮณฮณฮตฮปฮฏฯฮฑฯฮธฮฑฮน ฯฯฯฯฮฟแฟฯ, แผฯฮญฯฯฮฑฮปฮบฮญฮฝ ฮผฮต ฮบฮทฯฯฮพฮฑฮน ฮฑแผฐฯฮผฮฑฮปฯฯฮฟฮนฯ แผฯฮตฯฮนฮฝ ฮบฮฑแฝถ ฯฯ
ฯฮปฮฟแฟฯ แผฮฝฮฌฮฒฮปฮตฯฮนฮฝ, แผฯฮฟฯฯฮตแฟฮปฮฑฮน ฯฮตฮธฯฮฑฯ
ฯฮผฮญฮฝฮฟฯ
ฯ แผฮฝ แผฯฮญฯฮตฮน, 4.19 ฮบฮทฯฯฮพฮฑฮน แผฮฝฮนฮฑฯ
ฯแฝธฮฝ ฮฯ
ฯฮฏฮฟฯ
ฮดฮตฮบฯฯฮฝ. 4.20 ฮบฮฑแฝถ ฯฯฯฮพฮฑฯ ฯแฝธ ฮฒฮนฮฒฮปฮฏฮฟฮฝ แผฯฮฟฮดฮฟแฝบฯ ฯแฟท แฝฯฮทฯฮญฯแฟ แผฮบฮฌฮธฮนฯฮตฮฝยท ฮบฮฑแฝถ ฯฮฌฮฝฯฯฮฝ ฮฟแผฑ แฝฯฮธฮฑฮปฮผฮฟแฝถ แผฮฝ ฯแฟ ฯฯ
ฮฝฮฑฮณฯฮณแฟ แผฆฯฮฑฮฝ แผฯฮตฮฝฮฏฮถฮฟฮฝฯฮตฯ ฮฑแฝฯแฟท. 4.21 แผคฯฮพฮฑฯฮฟ ฮดแฝฒ ฮปฮญฮณฮตฮนฮฝ ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ แฝ
ฯฮน ฮฃฮฎฮผฮตฯฮฟฮฝ ฯฮตฯฮปฮฎฯฯฯฮฑฮน แผก ฮณฯฮฑฯแฝด ฮฑแฝฯฮท แผฮฝ ฯฮฟแฟฯ แฝ ฯแฝถฮฝ แฝฮผแฟถฮฝ.
22.20 ฮบฮฑแฝถ ฯแฝธ ฯฮฟฯฮฎฯฮนฮฟฮฝ แฝกฯฮฑฯฯฯฯ ฮผฮตฯแฝฐ ฯแฝธ ฮดฮตฮนฯฮฝแฟฯฮฑฮน, ฮปฮญฮณฯฮฝ ฮคฮฟแฟฆฯฮฟ ฯแฝธ ฯฮฟฯฮฎฯฮนฮฟฮฝ แผก ฮบฮฑฮนฮฝแฝด ฮดฮนฮฑฮธฮฎฮบฮท แผฮฝ ฯแฟท ฮฑแผตฮผฮฑฯฮฏ ฮผฮฟฯ
, ฯแฝธ แฝฯแฝฒฯ แฝฮผแฟถฮฝ แผฮบฯฯ
ฮฝฮฝฯฮผฮตฮฝฮฟฮฝโง.'' None | sup>
4.15 He taught in their synagogues, being glorified by all. 4.16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18 "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19 And to proclaim the acceptable year of the Lord." 4.20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing."
22.20 Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. '' None |
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26. New Testament, Mark, 8.27-8.32, 11.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jeremiah
Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 228; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 89; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 455; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 164
sup>
8.27 ฮฮฑแฝถ แผฮพแฟฮปฮธฮตฮฝ แฝ แผธฮทฯฮฟแฟฆฯ ฮบฮฑแฝถ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฯแฝฐฯ ฮบฯฮผฮฑฯ ฮฮฑฮนฯฮฑฯฮฏฮฑฯ ฯแฟฯ ฮฆฮนฮปฮฏฯฯฮฟฯ
ยท ฮบฮฑแฝถ แผฮฝ ฯแฟ แฝฮดแฟท แผฯฮทฯฯฯฮฑ ฯฮฟแฝบฯ ฮผฮฑฮธฮทฯแฝฐฯ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฯฮฝ ฮฑแฝฯฮฟแฟฯ ฮคฮฏฮฝฮฑ ฮผฮต ฮปฮญฮณฮฟฯ
ฯฮนฮฝ ฮฟแผฑ แผฮฝฮธฯฯฯฮฟฮน ฮตแผถฮฝฮฑฮน; 8.28 ฮฟแผฑ ฮดแฝฒ ฮตแผถฯฮฑฮฝ ฮฑแฝฯแฟท ฮปฮญฮณฮฟฮฝฯฮตฯ แฝ
ฯฮน แผธฯฮฌฮฝฮทฮฝ ฯแฝธฮฝ ฮฒฮฑฯฯฮนฯฯฮฎฮฝ, ฮบฮฑแฝถ แผฮปฮปฮฟฮน แผจฮปฮตฮฏฮฑฮฝ, แผฮปฮปฮฟฮน ฮดแฝฒ แฝ
ฯฮน ฮตแผทฯ ฯแฟถฮฝ ฯฯฮฟฯฮทฯแฟถฮฝ. 8.29 ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ แผฯฮทฯฯฯฮฑ ฮฑแฝฯฮฟฯฯ แฝฮผฮตแฟฯ ฮดแฝฒ ฯฮฏฮฝฮฑ ฮผฮต ฮปฮญฮณฮตฯฮต ฮตแผถฮฝฮฑฮน; แผฯฮฟฮบฯฮนฮธฮตแฝถฯ แฝ ฮ ฮญฯฯฮฟฯ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮฃแฝบ ฮตแผถ แฝ ฯฯฮนฯฯฯฯ. 8.30 ฮบฮฑแฝถ แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ แผตฮฝฮฑ ฮผฮทฮดฮตฮฝแฝถ ฮปฮญฮณฯฯฮนฮฝ ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆ. 8.31 ฮฮฑแฝถ แผคฯฮพฮฑฯฮฟ ฮดฮนฮดฮฌฯฮบฮตฮนฮฝ ฮฑแฝฯฮฟแฝบฯ แฝ
ฯฮน ฮดฮตแฟ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฯฮฟฮปฮปแฝฐ ฯฮฑฮธฮตแฟฮฝ ฮบฮฑแฝถ แผฯฮฟฮดฮฟฮบฮนฮผฮฑฯฮธแฟฮฝฮฑฮน แฝฯแฝธ ฯแฟถฮฝ ฯฯฮตฯฮฒฯ
ฯฮญฯฯฮฝ ฮบฮฑแฝถ ฯแฟถฮฝ แผฯฯฮนฮตฯฮญฯฮฝ ฮบฮฑแฝถ ฯแฟถฮฝ ฮณฯฮฑฮผฮผฮฑฯฮญฯฮฝ ฮบฮฑแฝถ แผฯฮฟฮบฯฮฑฮฝฮธแฟฮฝฮฑฮน ฮบฮฑแฝถ ฮผฮตฯแฝฐ ฯฯฮตแฟฯ แผกฮผฮญฯฮฑฯ แผฮฝฮฑฯฯแฟฮฝฮฑฮนยท 8.32 ฮบฮฑแฝถ ฯฮฑฯฯฮทฯฮฏแพณ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ แผฮปฮฌฮปฮตฮน. ฮบฮฑแฝถ ฯฯฮฟฯฮปฮฑฮฒฯฮผฮตฮฝฮฟฯ แฝ ฮ ฮญฯฯฮฟฯ ฮฑแฝฯแฝธฮฝ แผคฯฮพฮฑฯฮฟ แผฯฮนฯฮนฮผแพทฮฝ ฮฑแฝฯแฟท.
11.17 ฮบฮฑแฝถ แผฮดฮฏฮดฮฑฯฮบฮตฮฝ ฮบฮฑแฝถ แผฮปฮตฮณฮตฮฝ ฮแฝ ฮณฮญฮณฯฮฑฯฯฮฑฮน แฝ
ฯฮน แฝ ฮฟแผถฮบฯฯ ฮผฮฟฯ
ฮฟแผถฮบฮฟฯ ฯฯฮฟฯฮตฯ
ฯแฟฯ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน ฯแพถฯฮนฮฝ ฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ; แฝฮผฮตแฟฯ ฮดแฝฒ ฯฮตฯฮฟฮนฮฎฮบฮฑฯฮต ฮฑแฝฯแฝธฮฝ ฯฯฮฎฮปฮฑฮนฮฟฮฝ ฮปแฟฯฯแฟถฮฝ.'' None | sup>
8.27 Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?" 8.28 They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets." 8.29 He said to them, "But who do you say that I am?"Peter answered, "You are the Christ." 8.30 He charged them that they should tell no one about him. 8.31 He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32 He spoke to them openly. Peter took him, and began to rebuke him.
11.17 He taught, saying to them, "Isn\'t it written, \'My house will be called a house of prayer for all the nations?\' But you have made it a den of robbers!"'' None |
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27. New Testament, Matthew, 16.13-16.16, 16.21-16.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jeremiah
Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 455; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 131, 164
sup>
16.13 แผฮปฮธแฝผฮฝ ฮดแฝฒ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผฐฯ ฯแฝฐ ฮผฮญฯฮท ฮฮฑฮนฯฮฑฯฮฏฮฑฯ ฯแฟฯ ฮฆฮนฮปฮฏฯฯฮฟฯ
แผ ฯฯฯฮฑ ฯฮฟแฝบฯ ฮผฮฑฮธฮทฯแฝฐฯ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฯฮฝ ฮคฮฏฮฝฮฑ ฮปฮญฮณฮฟฯ
ฯฮนฮฝ ฮฟแผฑ แผฮฝฮธฯฯฯฮฟฮน ฮตแผถฮฝฮฑฮน ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
; 16.14 ฮฟแผฑ ฮดแฝฒ ฮตแผถฯฮฑฮฝ ฮแผฑ ฮผแฝฒฮฝ แผธฯฮฌฮฝฮทฮฝ ฯแฝธฮฝ ฮฒฮฑฯฯฮนฯฯฮฎฮฝ, แผฮปฮปฮฟฮน ฮดแฝฒ แผจฮปฮตฮฏฮฑฮฝ, แผฯฮตฯฮฟฮน ฮดแฝฒ แผธฮตฯฮตฮผฮฏฮฑฮฝ แผข แผฮฝฮฑ ฯแฟถฮฝ ฯฯฮฟฯฮทฯแฟถฮฝ. 16.15 ฮปฮญฮณฮตฮน ฮฑแฝฯฮฟแฟฯ แฝฮผฮตแฟฯ ฮดแฝฒ ฯฮฏฮฝฮฑ ฮผฮต ฮปฮญฮณฮตฯฮต ฮตแผถฮฝฮฑฮน; 16.16 แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮดแฝฒ ฮฃฮฏฮผฯฮฝ ฮ ฮญฯฯฮฟฯ ฮตแผถฯฮตฮฝ ฮฃแฝบ ฮตแผถ แฝ ฯฯฮนฯฯแฝธฯ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮฟแฟฆ ฮถแฟถฮฝฯฮฟฯ.
16.21 ฮฮ ฮ ฮคฮฮคฮ แผคฯฮพฮฑฯฮฟ แผธฮทฯฮฟแฟฆฯ ฮงฯฮนฯฯแฝธฯ ฮดฮตฮนฮบฮฝฯฮตฮนฮฝ ฯฮฟแฟฯ ฮผฮฑฮธฮทฯฮฑแฟฯ ฮฑแฝฯฮฟแฟฆ แฝ
ฯฮน ฮดฮตแฟ ฮฑแฝฯแฝธฮฝ ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ แผฯฮตฮปฮธฮตแฟฮฝ ฮบฮฑแฝถ ฯฮฟฮปฮปแฝฐ ฯฮฑฮธฮตแฟฮฝ แผฯแฝธ ฯแฟถฮฝ ฯฯฮตฯฮฒฯ
ฯฮญฯฯฮฝ ฮบฮฑแฝถ แผฯฯฮนฮตฯฮญฯฮฝ ฮบฮฑแฝถ ฮณฯฮฑฮผฮผฮฑฯฮญฯฮฝ ฮบฮฑแฝถ แผฯฮฟฮบฯฮฑฮฝฮธแฟฮฝฮฑฮน ฮบฮฑแฝถ ฯแฟ ฯฯฮฏฯแฟ แผกฮผฮญฯแพณ แผฮณฮตฯฮธแฟฮฝฮฑฮน. 16.22 ฮบฮฑแฝถ ฯฯฮฟฯฮปฮฑฮฒฯฮผฮตฮฝฮฟฯ ฮฑแฝฯแฝธฮฝ แฝ ฮ ฮญฯฯฮฟฯ แผคฯฮพฮฑฯฮฟ แผฯฮนฯฮนฮผแพทฮฝ ฮฑแฝฯแฟท ฮปฮญฮณฯฮฝ แผฝฮปฮตฯฯ ฯฮฟฮน, ฮบฯฯฮนฮตยท ฮฟแฝ ฮผแฝด แผฯฯฮฑฮน ฯฮฟฮน ฯฮฟแฟฆฯฮฟ.'' None | sup>
16.13 Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am?" 16.14 They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets." 16.15 He said to them, "But who do you say that I am?" 16.16 Simon Peter answered, "You are the Christ, the Son of the living God."
16.21 From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.22 Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you."'' None |
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28. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jeremiah
Found in books: Damm (2018), Religions and Education in Antiquity, 137, 142; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 58, 59; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 455
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29. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Jeremiah (prophet), Gods charge to โข Jeremiah (prophet), imprisonment of โข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โข Jeremiah, book of, haftarot of rebuke โข Jeremiah, book of, on Gods presence in exile โข R. Jeremiah โข R. Jeremiah, Jericho โข midrash, on Jeremiah โข rabbinic Judaism, Jeremiah in
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 476, 537, 632; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20, 92
| 29a ืืืืืื ืช"ืช ืืืืฆืืช ืืืช ืืืืื ืกืช ืืืื ืืืจื ืขืืื ืขื ืจ\' ืืืืื ืืจ\' ืืืืขืื ืฉืืื ืืืื ืช"ืช ืืืืฆืืช ืืืช ืืืืื ืกืช ืืืื ืื"ื ืืฉืืื ืฉื ืื ืฆืืจืื ืืื ืืฉ ืฉื ืื ืฆืืจืื ืืื ืืืืืื,ืืืื ืื ืฆืืจืื ืืืจ ืจื ืฉืืืื ืืจ ืืื ืื ืืฉืืื ืืจื ืชืจืืกืจ ืืืคื ืืืจื ืืฉืืชื ืืืคื ืฉืืคืืจื ืืืืจื ืื ืชืจืืกืจ ืืืคื ืืืจื ืืืื ืืืื ืฉืืชื ืืืคื ืฉืืคืืจื ืขืืื ืืืจ ืืืื ืืืืืฆื ืืืจื ืืืืืื ืขื ืกืืืจื,ืจื ืฉืฉืช ืืืจ ืื ืชืื ืชื ืื ื ืืืืชื ืื ื ืชืื ืชื ืืฉืฉืื ืจืืืื ืืฃ ื ืืืืชื ืืก\' ืจืืืื ื"ื ืืืื ืืงืจื ืืชื ื ืืื ืืืื ืืืชื ื ืืืช ืืื ืฉืืขืืจื,ืชื ืื ืจ"ืฉ ืื ืืืื ืืืืจ ืืื ืืจืื ืืื ืืืืืื ืืฉืจืื ืืคื ื ืืงื"ื ืฉืืื ืืงืื ืฉืืื ืฉืืื ื ืขืืื ืืื ืืืฆืจืื ืฉืืื ื ืขืืื ืฉื ืืืจ (ืฉืืืื ื ื, ืื) ืื ืืื ื ืืืืชื ืืืืช ืืืื ืืืืืชื ืืืฆืจืื ืืื\' ืืื ืืืื ืฉืืื ื ืขืืื ืฉื ืืืจ (ืืฉืขืืื ืื, ืื) ืืืขื ืื ืฉืืืชื ืืืื ืืืฃ ืืฉืื ืขืชืืืื ืืืืื ืฉืืื ื ืขืืื ืฉื ืืืจ (ืืืจืื ื, ื) ืืฉื ื\' ืืืืื ืืช ืฉืืืชื ืืืฉืื ืื ื ืืืจ ืืื ืืฉื ืืืื ืฉืืงื"ื ืฉื ืขืืื ืืืื ืืืืืืช,ืืืื ืืืื ืืืจ ืืืื ืืื ืื ืืฉืชื ืืืืฆื ืืืื ืื ืืฉืชื ืืฉืฃ ืืืชืื ืื ืืจืืขื ืืื ืชืืื ืืื ืืืื ืืื ืืื ืื ืืื ืืืื ืื ืืื ืืืจ ืืืื ืชืืชื ืื ืืื ืืจืืืงื ื ืคืจืกื ืขืืืื ื ืืืฆืืื ื ืืชื ืืืื ืืฉืืืื ืืืื ืืื ืืชืื ืืื ืืฉืชื ืืฉืฃ ืืืชืื ืื ืืจืืขื ืืชืื ืฉืืื ื ืฉืืขื ืงืื ืจืืืฉื ืงืื ืื ืคืงื,ืจื ืฉืฉืช ืืื ืืชืื ืืื ืื ืืฉืชื ืืฉืฃ ืืืชืื ืื ืืจืืขื ืืชืื ืฉืืื ื ืืื ื ืคืง ืืชื ืืืืื ืืฉืจืช ืืงื ืืืขืชื ืืื ืืืจ ืืคื ืื ืจืืฉ"ืข ืขืืื ืืฉืืื ื ืขืืื ืื ื ืืื ืืคื ื ืื ืืืจ ืืื ืฉืืงืืื,(ืืืืงืื ืื, ืื) ืืืื ืืื ืืืงืืฉ ืืขื ืืืจ ืจืื ืืฆืืง ืืื ืืชื ืื ืกืืืช ืืืชื ืืืจืฉืืช ืฉืืืื ืืจ"ื ืืืจ ืื ืืืช ืจืืื ื ืฉืืืื,ืืจืฉ ืจืื ืืื ืืืชืื (ืชืืืื ืฆ, ื) ื\' ืืขืื ืืชื ืืืืช ืื ื ืืื ืืชื ืื ืกืืืช ืืืชื ืืืจืฉืืช ืืืจ ืืืื ืืจืืฉ ืืืื ืืจืืกื ื ืืืืชื ืืืฆืืื ื ืืื ืื ืฉืชื ืืืื ืืฉืืขืืช ืืื ืืงืืืจ ืืื (ืชืืืื ืื, ื) ื\' ืืืืชื ืืขืื ืืืชื ืืืื ืืจืืกื ื ืืื ืื ืืฉืชื,ืชื ืื ืจ"ื ืืงืคืจ ืืืืจ ืขืชืืืื ืืชื ืื ืกืืืช ืืืชื ืืืจืฉืืช ืฉืืืื ืฉืืงืืขื ืื"ื ืฉื ืืืจ (ืืจืืืื ืื, ืื) ืื ืืชืืืจ ืืืจืื ืืืืจืื ืืื ืืื ืืืื ืืืจืื ืง"ื ืืื ืชืืืจ ืืืจืื ืฉืื ืืื ืืื ืืคื ืฉืขื ืืืืื ืชืืจื ื ืงืืขืื ืืืจืฅ ืืฉืจืื ืืชื ืื ืกืืืช ืืืชื ืืืจืฉืืช ืฉืงืืจืื ืืืจืืืฆืื ืืื ืชืืจื ืขืื"ื,ืืจืฉ ืืจ ืงืคืจื ืืื ืืืชืื (ืชืืืื ืกื, ืื) ืืื ืชืจืฆืืื ืืจืื ืืื ืื ืื ืืฆืชื ืืช ืงืื ืืืืจื ืืื ืืื ืชืจืฆื ืืื ืขื ืกืื ื ืืืืื ืืขืื ืืืืื ืืชื ืืฆื ืกืื ื ืืชืื ืืื ืืื ืื ืื ืืืชืื ืืชื (ืืืงืจื ืื, ื) ืื ืืื ืื ืืง ืืืจ ืจื ืืฉื ืฉ"ื ืืื ืืื ืืืืืจ ืืขื ืืื ืืื:,ืืื ืขืืฉืื ืืืชื ืงืคื ืืจืื: ืืื ืงืคื ืืจืื ืืืจ ืจืื ืงืคื ืืจืื ืืฉืื ืืื ืืฉืื ืืืื ืืืืจ ืืืืงืืคื ื ืืืจื ืืืขืื ืืื,ื"ืจ ืืืื ืื ืืื ืฉืืื ืืขืืงืจื ืืืชืจ,ืืจ"ื ืืจ ืืฆืืง ืื ืื ืก ืข"ื ืฉืื ืืขืฉืืช ืงืคื ืืจืื ืืืชืจ ืืขืฉืืชื ืงืคื ืืจืื ืื"ืจ ืืืื ืืืจ ืจ"ื ืื ืื ืก ืืืื"ื ืืืชืคืื ืืืชืจ ืืขืฉืืชื ืงืคื ืืจืื ืฉื ื\' (ืืืืงืื ืื, ื) ืืืื ืขื ืืืจืฅ ืืคื ื ื\' ืืืืขืืื ืืื ืืจื ืฉืขืจ ืฆืคืื ืืืฉืชืืืืช ืืฆื ืืจื ืฉืขืจ ื ืื:,ืขืื ืื ืขืฉืืื ืื ืืชืืืฉ ืืคื ื ืขืืืช ื ืคืฉ: ืืืชื ืื ืืื ื ืชืืืฉ ืืืืืื ืืื ืชืืืฉ ืืื ืื ืื ืชื ื ื ืื ืืชื ื\' ืชืืืฉ ืืืืืื ืชื ื,ืช"ืจ ืืืช ืืงืืจืืช ืืื ื ืืืืื ืืื ืงืืืช ืจืืฉ ืืื ืืจืขืื ืืื ืืืื ืืืื ืืืืืืื ืืื ืืืช ืืืื ืืืื ืืืงืืื ืืื ืขืฉืืื ืืื ืืืงื ืฉืืจืคื ืืืงืืื ืืคื ื ืืืื ืืชืื,ืืืืื ืืืืืื ืืกืืคื ืืืื ืฉืฉืืจืคื ืืืงืืื ืืื ืืืื ืืชืื ืืืื ืืื ืืจืืฉื:,31b ืจืืฉ ืืืฉ ืื ืฉืื ืืืืืช ืืฉืืช ืืคืืืจืื (ืืฉืขืืื ื, ืื) ืืืฉืืื ืืืืขืืืื ืฉื ืื ื ืคืฉื ืืื ืขืื ืืืืจื ืืื ืืื ืขืื ืืืืจื ืืืจ ืืงื"ื ืื ืืืื ืืื ืืืฉืจืื ืฉืืืืืื ืืคื ื ืืื ืฉืืืจืืืื ืืืชื ืืืืข ืืืื ืืืืจื ืงืฉื ืืืื ืขืืืื,ืืชืฉืขื ืืื ืืืคืื ืืื ืืคืืจืื ื ืืืจ ืจื (ืืฉืขืืื ื, ืื) ืืืื ืืืชื ืืืื ื ืืงืจื ืืื ืชื ืื ืืืจืื ืืืืจืื (ืืืงืจื ืื, ืื) ืืื ืื ืชืฉืืขื ืื ืจ\' ื ืชื ืืจ ืืืกืฃ ืืืืจ (ืืืืืจ ืื, ืื) ืขื ืื ื ืื ืืฆืื ื ืืขื ืืื ืืืฉ ืืืืจืื (ืืืืืจ ืื, ืื) ืขื ืืชื ืืขืื ืืจืขื ืืืืช ืืืจ ืืืื ืืืืื ื ื ืืื ืขืืื ืืืืงืจื (ืืืจืื ื, ืื) ืื ืชืืืื ืื ืื ืืืคืืืจืื (ืืจืืืื ื, ืื) ืืกืืฃ ืืกืืคื:,ืืืขืืืืช ืืืขืฉื ืืจืืฉืืช ืืื\': ืื ืื ื ืืืื ื"ืจ ืืื ืืืืื ืืขืืืืช ืื ื ืชืงืืืื ืฉืืื ืืืจืฅ ืฉื ืืืจ (ืืจืืืื ืื, ืื) ืื ืื ืืจืืชื ืืืื ืืืืื ืืืงืืช ืฉืืื ืืืจืฅ ืื ืฉืืชื,ืืืชืื (ืืจืืฉืืช ืื, ื) ืืืืืจ ื\' ืืืืื ืืื ืืืข ืื ืืืจืฉื ื ืืืจ ืืืจืื ืืคื ื ืืงื"ื ืจืืฉ"ืข ืฉืื ื"ื ืืฉืจืื ืืืืืื ืืคื ืื ืืืชื ืขืืฉื ืืื ืืืืจ ืืืืื ืืืืืจ ืืคืืื ืืืจ ืื ืืื,ืืืจ ืืคื ืื ืจืืฉ"ืข ืืื ืืืข ืืืจ ืื ืงืื ืื ืขืืื ืืฉืืืฉืช ืืื\' ืืืจ ืืคื ืื ืจืืฉ"ืข ืชืื ื ืืืื ืฉืืืช ืืืงืืฉ ืงืืื ืืืื ืฉืืื ืืืช ืืืงืืฉ ืงืืื ืื ืชืื ืขืืืื ืืืจ ืื ืืืจ ืชืงื ืชื ืืื ืกืืจ ืงืจืื ืืช ืื ืืื ืฉืงืืจืืื ืืื ืืขืื ืื ื ืขืืืื ืืืืื ืืงืจืืืื ืืคื ื ืงืจืื ืืืืื ืื ื ืขื ืื ืขืื ืืชืืื:,ืืชืขื ืืืช ืืจืืืช ืืงืืืืช ืืืื ืืคืกืืงืื ืืงืืืืช: ืื"ื ืืืจ ืจ\' ืืืื ืืจ ืืืื ืืืจ ืจืื ืืกื ืืืืจ ืงืจื (ืืฉืื ื, ืื) ืืืกืจ ื\' ืื ื ืื ืชืืืก,ืจืืฉ ืืงืืฉ ืืืจ ืืคื ืฉืืื ืืืืจืื ืืจืื ืขื ืืคืืจืขื ืืช ืืื ืืืื ืขืืื ืชื ื ืืฉืืื ืืชืืื ืืชืืื ืืคืกืืง ืฉืืคื ืืื ืืืฉืืื ืืกืืื ืืกืืื ืืคืกืืง ืฉืืืืจืืื,ืืืจ ืืืื ืื ืฉื ื ืืื ืืงืืืืช ืฉืืชืืจืช ืืื ืื ืืื ืงืืืืช ืฉืืืฉื ื ืชืืจื ืคืืกืง ืืื ืืขืื ืืืื ืืืฉืื ืจืืื ืืืืจืืช ืืืฉื ืืคื ืืืืืจื ืืืจื ืืืืื ืืืฉืื ืืืื ืืืืจืืช ืืืฉื ืืคื ืขืฆืื ืืืจื,ืืื ืืจ ืืืื ืืื ืงืจื ืืงื ืืืืื ืงืืื ืืจื ืืื ื ืืืจืืจื ืืืจ ืื ืืื ืคืฉื ืื ืฉื ื ืืื ืงืืืืช ืฉืืชืืจืช ืืื ืื ืืื ืฉืืืฉื ื ืชืืจื ืคืืกืง,ืชื ืื ืจ\' ืฉืืขืื ืื ืืืขืืจ ืืืืจ ืขืืจื ืชืืงื ืืื ืืืฉืจืื ืฉืืื ืงืืจืื ืงืืืืช ืฉืืชืืจืช ืืื ืื ืงืืื ืขืฆืจืช ืืฉืืืฉื ื ืชืืจื ืงืืื ืจ"ื ืืื ืืขืื ืืืจ ืืืื ืืืืชืืื ืจืืฉ ืืงืืฉ ืืื ืฉืชืืื ืืฉื ื ืืงืืืืชืื,ืืฉืืื ืฉืืืฉื ื ืชืืจื ืืืื ืืื ืฉืชืืื ืฉื ื ืืงืืืืชืื ืืื ืฉืืชืืจืช ืืื ืื ืืื ืขืฆืจืช ืจืืฉ ืืฉื ื ืืื ืืื ืขืฆืจืช ื ืื ืจืืฉ ืืฉื ื ืืื ืืชื ื ืืืขืฆืจืช ืขื ืคืืจืืช ืืืืื,ืชื ืื ืจืื ืฉืืขืื ืื ืืืขืืจ ืืืืจ ืื ืืืืจื ืื ืืงื ืื ืกืชืืจ ืืืืืื ืื ื ืกืชืืจ ืืื ืชืื ื ืืคื ื ืฉืกืชืืจืช ืืงื ืื ืื ืื ืืื ืื ื ืขืจืื ืกืชืืจื ืืกืืื ืืืืจ (ืืืืื ื ืื, ืื) ืจืืืขื ืื ืฉืืื,ืช"ืจ ืืงืื ืฉืืคืกืืงืื ืืฉืืช ืฉืืจืืช ืฉื ืงืืจืื ืืื ืื ืืื ืื ืฉื ืงืืจืื ืืฉื ื ืืฉื ื ืฉื ืงืืจืื ืืืืืฉื ืืืืืฉื ืฉื ืงืืจืื ืืฉืืช ืืืื ืืืจื ืจ\' ืืืืจ ืจ\' ืืืืื ืืืืจ ืืงืื ืฉืืคืกืืงืื ืืฉืืช ืฉืืจืืช ืฉื ืงืืจืื ืืื ืื ืืืฉื ื ืืืืืืฉื ืืืฉืืช ืืืื,ืืืจ ืจืื ืืืจื ืืืื ืืงืื ืฉืืคืกืืงืื ืืฉืืช ืฉืืจืืช ืฉื ืงืืจืื ืืื ืื ืืืฉื ื ืืืืืืฉื ืืืฉืืช ืืืื ืืืืื ืืืื ืืจืื ืืืืื ' None | 29a One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.,The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate abbula to the place of burial.,Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.,ยง It is taught in a baraita: Rabbi Shimon ben Yoแธฅai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: โDid I reveal myself to the house of your father when they were in Egypt?โ (I\xa0Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: โFor your sake I have sent to Babyloniaโ (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: โThen the Lord your God will return with your captivityโ (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: โHe will return,โ which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.,The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Nehardeโa. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Nehardeโa. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Nehardeโa. The Divine Presence came and they heard a loud sound, so they arose and left.,It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Nehardeโa, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldnโt the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.,The verse states: โYet I have been to them as a little sanctuary in the countries where they have comeโ (Ezekiel 11:16). Rabbi Yitzแธฅak said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.,Rava interpreted a verse homiletically: What is the meaning of that which is written: โLord, You have been our dwelling place in all generationsโ (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: โLord, I love the habitation of Your houseโ (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.,It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: โSurely, like Tabor among the mountains, and like Carmel by the sea, so shall he comeโ (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.,Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: โWhy do you look askance teratzdun, O high-peaked mountains, at the mountain that God has desired for His abodeโ (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek tirtzu to enter into a legal dispute din with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: โHigh-peaked gavnunnimโ and it is written there, with regard to the blemishes that disqualify a priest: โOr crookbacked gibben or a dwarfโ (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,ยง The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses makkifna addari to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.,Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the publicโs right of access to the path.,Rav Naแธฅman bar Yitzแธฅak said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi แธคelbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: โAnd when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gateโ (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,ยง The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isnโt it taught in a baraita: One may not pick the grass and feed it to oneโs animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to oneโs animals, but it is permitted to leave it there.,The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for oneโs animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.,Shabbatot during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When the New Moon of Adar occurs on Shabbat, the congregation reads the portion of Shekalim on that Shabbat. If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and, in such a case, they interrupt the reading of the four portions on the following Shabbat, which would be the first Shabbat of the month of Adar, and no additional portion is read on it.,On the second Shabbat, the Shabbat prior to Purim, they read the portion: โRemember what Amalek didโ (Deuteronomy 25:17โ19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer Para (Numbers 19:1โ22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: โThis month haแธฅodesh shall be for youโ (Exodus 12:1โ20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read.,For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur.,We learned in a mishna there (Shekalim 1:1): On the first of Adar they make a public announcement concerning the forthcoming collection of half-shekels. The money is used for the communal offerings in the Temple in the coming year.'31b When the New Moon of Av occurs on Shabbat, they read as the haftara the portion that includes the verse โYour New Moons and your Festivals, My soul hated; they were a burden to Meโ (Isaiah 1:14). The Gemara asks: What is the meaning of: โThey were a burden to Meโ? The Gemara explains: The Holy One, Blessed be He, said: It is not enough for the Jewish people that they sin before Me, but in addition, they burden Me to reconsider what harsh decree I shall bring upon them, for they are petitioning Me to annul those decrees.,The Gemara asks: On the Ninth of Av itself, what do we read as the haftara? Rav said: The portion containing the verse โHow did the faithful city become a harlot?โ (Isaiah 1:21). The Gemara asks: What Torah portion do they read? It is taught in a baraita that others say: They read the portion containing the verse โBut if you will not hearken to meโ (Leviticus 26:14). Rabbi Natan bar Yosef said: They read the portion containing the verse: โHow long will this people provoke me?โ (Numbers 14:11). And some say: They read the portion containing the verse: โHow long shall I bear with this evil congregation?โ (Numbers 14:27). The Gemara comments that Abaye said: Nowadays, everyone is accustomed to read the portion of โWhen you shall beget childrenโ (Deuteronomy 4:25โ40), and they read as the haftara the portion of โI will utterly consume themโ (Jeremiah 8:13โ9:23).,ยง The mishna states: In the non-priestly watches they read the act of Creation. The Gemara asks: From where are these matters derived, i.e., why do they read the account of Creation? Rabbi Ami said: To allude to the fact that were it not for the non-priestly watches, heaven and earth would not endure, as it is stated: โWere it not for My covet day and night, I would not have set the statutes of heaven and earthโ (Jeremiah 33:25). Godโs covet is referring to the offerings sacrificed in the Temple, which sustain the world.,And with regard to Abraham it is written: โAnd he said, O Lord God, by what shall I know that I shall inherit it?โ (Genesis 15:8). Abraham said before the Holy One, Blessed be He: Master of the Universe, perhaps, Heaven forbid, the Jewish people will sin before You, and You will do to them as You did to the generation of the Flood and as You did to the generation of the Dispersion, i.e., You will completely destroy them? God said to him: No, I will not do that.,Abraham then said before Him: Master of the Universe: โBy what shall I know this?โ God said to him: โTake Me a heifer of three years oldโ (Genesis 15:9). With this, God intimated to Abraham that even if his descendants will sin, they will be able to achieve atonement through sacrificing offerings. Abraham said before Him: Master of the Universe, this works out well when the Temple is standing and offerings can be brought to achieve atonement, but when the Temple will no longer be standing, what will become of them? God said to him: I have already established for them the order of offerings, i.e., the verses of the Torah pertaining to the halakhot of the offerings. Whenever they read those portions, I will deem it as if they sacrificed an offering before Me, and I will pardon them for all of their iniquities.,ยง The mishna states: On fast days the congregation reads the portion of blessings and curses (Leviticus, chapter 16), and one may not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them. The Gemara asks: From where are these matters derived? Why does one not interrupt the reading of the curses? Rabbi แธคiyya bar Gamda said that Rabbi Asi said: For the verse states: โMy son, do not despise the chastening of the Lord, nor be weary of His correctionโ (Proverbs 3:11). If one makes a break in the middle of the curses, it appears as if he loathes rebuke.,Reish Lakish said a different answer: It is because one does not say a blessing over a calamity. If a second person were to begin to read in the middle of the portion of the curses, the blessing upon his reading would be considered a blessing over a calamity. Rather, what does one do? It is taught in a baraita: When one begins the reading, one begins with the verse before the curses, and when one concludes the reading, one concludes with the verse after them. In this way, neither the blessing before the reading nor after it relates directly to verses of calamity.,Abaye said: They taught this only with regard to the curses that are recorded in Leviticus, but with regard to the curses that are recorded in Deuteronomy, one may interrupt them by having two different people read them. What is the reason for this distinction? These curses in Leviticus are stated in the plural, and Moses pronounced them from the mouth of the Almighty. As such, they are more severe. However, these curses in Deuteronomy are stated in the singular, and Moses said them on his own, like the rest of the book of Deuteronomy. They are therefore less harsh and may be interrupted.,It was related that Levi bar Buti was once reading the portion of the curses before Rav Huna, and he was stammering in his reading, as it was difficult for him to utter such harsh pronouncements. Rav Huna said to him: If you wish, you may stop where you are and a different reader will continue, for they taught one may not have two people read the curses only with regard to the curses that are recorded in Leviticus. But with regard to the curses that are recorded in Deuteronomy, one may interrupt them by having two different people read them.,It is taught in a baraita: Rabbi Shimon ben Elazar said: Ezra enacted for the Jewish people that they should read the portion of the curses that are recorded in Leviticus before Shavuot and the portion of the curses that are recorded in Deuteronomy before Rosh HaShana. The Gemara asks: What is the reason for this? Abaye said, and some say that it was Reish Lakish who said: In order that the year may conclude together with its curses, and the new year may begin without the ominous reading of the curses.,The Gemara asks: Granted, with regard to the curses that are recorded in Deuteronomy, there is relevance to the reason: In order that the year may conclude together with its curses, for Rosh HaShana is clearly the beginning of a new year. However, with regard to the curses that are recorded in Leviticus, what relevance does that reason have? Is that to say Shavuot is a new year? The Gemara answers: Yes, indeed, Shavuot is also a new year, as we learned in a mishna (Rosh HaShana 16a): And on Shavuot, divine judgment is made concerning the fruit of the trees, which indicates that Shavuot also has the status of a new year.,It is taught in a baraita: Rabbi Shimon ben Elazar says: If old men say to you: Demolish, and children say to you: Build, then demolish and do not build, because the demolishing of old men is ultimately as constructive as building, despite the fact that it appears destructive, and the building of children is as destructive as demolishing. An indication of this matter is Rehoboam, son of Solomon. He ignored the advice of the Elders and did not lower himself before his people, which ultimately led to the people rebelling against him.,The Sages taught in a baraita: With regard to the place in the Torah where the congregation concludes the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. Where they conclude in the afternoon service on Shabbat, from there they continue to read on Monday morning. Where they conclude on Monday, from there they continue to read on Thursday morning. Where they conclude on Thursday, from there they continue to read on the coming Shabbat. This is the statement of Rabbi Meir. Rabbi Yehuda says: With regard to the place in the Torah where they conclude the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. And from that same place they continue to read on Monday morning, and on Thursday morning, and on the coming Shabbat.,The Gemara notes that Rabbi Zeira said: The halakha is that with regard to the place where they conclude the reading on Shabbat morning, it is from there that they continue to read in the afternoon service on Shabbat. And from that same place they continue to read on Monday morning, and on Thursday morning, and on the coming Shabbat. The Gemara asks: If so, let him simply say: The halakha is in accordance with the opinion of Rabbi Yehuda. Why did he have to explicitly state the whole halakha? ' None |
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30. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Jeremiah โข Jeremiah (prophet), name interpreted โข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โข Jeremiah, book of, on Gods presence in exile โข midrash, on Jeremiah
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 145; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 95
| 31a ืฉืื ื ืืชื ืืฉืืจื ืืืืืื ืืื,ืชื ืื ืจืื ืืืืื ืืืืจ ืืฉืื ืจ"ืข ืืจืืฉืื ืื ืืื ืืืืจืื (ืชืืืื ืื, ื) ืื\' ืืืจืฅ ืืืืืื ืขื ืฉื ืฉืงื ื ืืืงื ื ืืฉืืื ืืขืืืื,ืืฉื ื ืื ืืื ืืืืจืื (ืชืืืื ืื, ื) ืืืื ื\' ืืืืืื ืืื ืขื ืฉื ืฉืืืืง ืืขืฉืื ืืืื ืขืืืื,ืืฉืืืฉื ืืื ืืืืจืื (ืชืืืื ืคื, ื) ืืืืื ื ืฆื ืืขืืช ืื ืขื ืฉื ืฉืืืื ืืจืฅ ืืืืืชื ืืืืื ืชืื ืืขืืชื ืืจืืืขื ืืื ืืืืจืื (ืชืืืื ืฆื, ื) ืื ื ืงืืืช ื\' ืขื ืฉื ืฉืืจื ืืื ืืืื ื ืืขืชืื ืืืคืจืข ืืขืืืืืื,ืืืืืฉื ืืื ืืืืจืื (ืชืืืื ืคื, ื) ืืจื ืื ื ืืืืืื ืขืืื ื ืขื ืฉื ืฉืืจื ืขืืคืืช ืืืืื ืืฉืื ืืฉืื ืืฉืฉื ืืื ืืืืจืื (ืชืืืื ืฆื, ื) ื\' ืืื ืืืืช ืืืฉ ืขื ืฉื ืฉืืืจ ืืืืืชื ืืืื ืขืืืื ืืฉืืืขื ืืื ืืืืจืื (ืชืืืื ืฆื, ื) ืืืืืจ ืฉืืจ ืืืื ืืฉืืช ืืืื ืฉืืืื ืฉืืช,ื"ืจ ื ืืืื ืื ืจืื ืืืืื ืืืืง ืืื ืืคืจืงืื ืืืื ืืื ืืจืืฉืื ืฉืงื ื ืืืงื ื ืืฉืืื ืืขืืืื ืืฉื ื ืฉืืืืง ืืขืฉืื ืืืื ืขืืืื ืืฉืืืฉื ืฉืืืื ืืจืฅ ืืืืืชื ืืืืื ืชืื ืืขืืชื,ืืจืืืขื ืฉืืจื ืืื ืืืื ื ืืขืชืื ืืืคืจืข ืืขืืืืืื ืืืืืฉื ืฉืืจื ืขืืคืืช ืืืืื ืืฉืื ืืฉืื ืืฉืฉื ืฉืืืจ ืืืืืชื ืืืื ืขืืืื ืืฉืืืขื ืขื ืฉื ืฉืฉืืช,ืืงืืืคืืื ืืืจื ืงืืื ื ืืืืจ ืจื ืงืืื ื ืฉืืชื ืืืคื ืฉื ื ืืื ืขืืื ืืื ืืจืื ืฉื ืืืจ (ืืฉืขืืื ื, ืื) ืื ืฉืื ืื\' ืืืื ืืืื ืืืื (ืืืจ ืืืื) ืชืจื ืืจืื ืฉื ืื\' (ืืืฉืข ื, ื) ืืืืื ื ืืืืืื,ืืืืกืคื ืืฉืืชื ืื ืืื ืืืืจืื ืืืจ ืจื ืขื ื ืืจ ืจืื ืืืจ ืจื ืืื"ื ื"ื,ืืืืจ ืจื ืื ื ืืจ ืจืื ืืืจ ืจื ืืืจื ืฉืืืืงืื ืืื ืื ืืืืงืื ืืืืช ืืื ืกืช,ืืื ืืช\' ืืฉืืชื ืื ืืื ืืืืจื\' ืืืจ ืจืื ืืืื ื ืื ืืฉืืจ ืืื ืืืื ืืื ืืฉืืจ,ืืืืขื\' ืืื ืื ื ืืืืื ืืื ืฉืืชื ืืืจื ืืื ืื ืืืื ืื ืฉืืชื ืืฉืืชื ืืืจื ืื ืชื ืฉืืข ืืชื ืื ื"ืจ ืืืกื ืขื ืฉืืจืืฉืื ื ืืืืจืช ืืืช ืฉื ืื ืืืืจืช ืฉืชืื ืฉืืข ืืื ื ืื ืฉืืชื ืืฉืืชื ืืืจื ืื ืฉืืข ืืื ื,ืืืจ ืจื ืืืืื ืืจ ืืืื ื"ืจ ืืืื ื ืขืฉืจ ืืกืขืืช ื ืกืขื ืฉืืื ื ืืงืจืื ืืื ืืื ืืืชื ืกื ืืืจืื ืืืืจื,ืขืฉืจ ืืกืขืืช ื ืกืขื ืฉืืื ื ืืงืจืื ืืืคืจืช ืืืจืื ืืืืจืื ืืืจืื ืืืืจืื ืืืคืชื ืืืืคืชื ืืืฆืจ ืืืืฆืจ ืืืืื ืืืืืื ืืื ืืืื ืืืืื ืืืืืื ืืขืืจ ืืืขืืจ ืืืจ ืืืืจ ืืืืืจ ืืืืืืจ ืขืืชื ืืืฉืื ืืืงืืื ืฉื ืืืจ (ืืืฉืข ื, ืื) ืืื ืืฉืืื ืื ืืงืืื,ืืืคืืจืช ืืืจืื ืืืจืื ืืืจืื ืืืืจืื ืืืคืชื ืืืชืื (ืฉืืืช ืื, ืื) ืื ืืขืืชื ืื ืฉื ืืืืจืชื ืืชื ืืขื ืืืคืืจืช ืืืชืื ืืืจืื ืขื ืืจืื ืืืขืฃ ืืืชืื (ืืืืงืื ื, ื) ืืืืื ืืืื ืืฉืจืื ื ืขืื ืืขื ืืืจืื ืืฉืจ ืืื ืขืืื ืื ืืคืชื ืืืืช,ืืืืคืชื ืืืฆืจ ืืืชืื (ืืืืงืื ื, ื) ืืืืื ืืืืช ืืช ืืขื ื ืืืืฆืจ ืืืื ืืช ื ืื ืืืื ื\' ืืืฆืจ ืืืืื ืืืชืื ืจืืืชื ืืช ื\' ื ืฆื ืขื ืืืืื ืืืืืื ืืื ืืืชืื (ืืฉืื ืื, ื) ืืื ืืฉืืช ืขื ืคื ืช ืื ืืื ืืืืื ืืืชืื ืืื ื ื\' ื ืฆื ืขื ืืืืช ืื ื ืืืืื ืืขืืจ ืืืชืื (ืืืื ื, ื) ืงืื ื\' ืืขืืจ ืืงืจื,ืืืขืืจ ืืืจ ืืืชืื ืืืขื ืืืื ื\' ืืขื ืชืื ืืขืืจ ืืืขืื ืขื ืืืจ ืืฉืจ ืืงืื ืืขืืจ ืืืืจ ืืืืืจ ืืืชืื (ืืฉืื ืื, ืื) ืืื ืฉืืช ืืืจืฅ ืืืืจ ืืืืืืจ ืขืืชื ืืืฉืื ืืืงืืื ืืืชืื ืืื ืืฉืืื ืื ืืงืืื ืืื\',ื"ืจ ืืืื ื ืฉืฉื ืืืฉืื ื ืชืขืืื ืฉืืื ื ืืืฉืจืื ืืืืืจ ืฉืื ืืืืจื ืืชืฉืืื ืืืื ืฉืื ืืืจื ืืืจ ืชืืคื ืขืฆืื ืฉื ืืืจ (ืืืื ืื, ื) ืืขืื ื ืจืฉืขืื ืชืืืื ื ืืื ืืก ืืื ืื ืื ืืชืงืืชื ืืคื ื ืคืฉ,ืืื ืืื ืืืชื ืกื ืืืจืื ืืืืจื ืืืฉืืช ืืืืืช ืืื ืืช ืืืื ืืช ืืืจืืฉืืื ืืืืจืืฉืืื ืืืื ื'' None | 31a The Gemara rejects this argument. It is different there, as in any case โSing aloudโ is the psalm of the day, either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all.,ยง The Gemara expands on the topic of the daily psalms recited by the Levites. It is taught in a baraita that Rabbi Yehuda said in the name of Rabbi Akiva: On the first day of the week, Sunday, what psalm would the Levites recite? The psalm beginning with the phrase: โThe earth is the Lordโs, and its fullnessโ (Psalms 24:1), in commemoration of the first day of Creation, because on that day He acquired the world and transferred it to man, and He was the only ruler in His world, as the angels were not created until the second day.,On the second day of the week what psalm would the Levites recite? The psalm that begins: โGreat is the Lord, and highly to be praised in the city of our God, His sacred mountainโ (Psalms 48:2). This is because on the second day of Creation He separated His works, dividing between the upper waters and the lower waters, and ruled over them as King; and this psalm speaks of Jerusalem as โThe city of a great Kingโ (Psalms 48:3).,On the third day of the week they would recite the psalm beginning: โGod stands in the congregation of Godโ (Psalms 82:1), because on the third day of Creation He revealed the land in His wisdom and thereby prepared the world for His assembly that could now live on the dry land. On the fourth day of the week they would recite the psalm beginning: โO Lord God, to Whom vengeance belongsโ (Psalms 94:1), because on the fourth day of Creation He created the sun and the moon, and in the future He will punish and take vengeance upon those who worship them.,On the fifth day of the week the Levites would recite the psalm beginning: โSing aloud to God our strengthโ (Psalms 81:2), because on the fifth day of Creation He created birds and fish to praise His name. On the sixth day of the week they would recite the psalm beginning: โThe Lord reigns, He is clothed with majestyโ (Psalms 93:1), because on that day He completed His labor and ruled over all of creation in full glory. On the seventh day of the week, Shabbat, they would recite the psalm beginning: โA psalm, a song for the day of Shabbatโ (Psalms 92:1), as the future world will be a day that is all Shabbat.,Rabbi Neแธฅemya said: What did the Sages see that led them to distinguish between these chapters, as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. Rather, all of the psalms refer to the past. The first six are as explained above: On the first day, the reason is that He acquired the world and transferred it to man, and He was the only ruler in His world; on the second day, the reason is that He separated His works and ruled over them as King; on the third day, the reason is that He revealed the land in His wisdom and thereby prepared the world for His assembly.,On the fourth day, the reason is that He created the sun and the moon, and in the future He will punish those who worship them; on the fifth day, the reason is that He created birds and fish to praise His name; on the sixth day, the reason is that He completed His labor and ruled over all of creation. However, on the seventh day, the reason is that He rested from His work, as the phrase โA psalm, a song for the day of Shabbatโ is referring to the first Shabbat of Creation.,The Gemara comments: And these tannaโim disagree with regard to a statement of Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, and for one thousand years it will be destroyed, as it is stated: โAnd the Lord alone shall be exalted on that dayโ (Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: โFor a thousand years in Your sight are but as yesterday when it is pastโ (Psalms 90:4). Rav Ketinaโs statement is in accordance with the opinion of Rabbi Akiva. Conversely, Abaye said: The world will be destroyed for two thousand years, as it is stated: โAfter two days He will revive usโ (Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day.,ยง The Gemara further asks: When it came to the additional offerings of Shabbat, what would the Levites recite? Rav A bar Rava said that Rav said: They would recite in accordance with the mnemonic hei, zayin, yod, vav, lamed, kaf. They would divide the song of Haโazinu into six sections, each of which began with a letter of the mnemonic: โGive ear haโazinu, you heavensโ (Deuteronomy 32:1); โRemember zekhor the days of oldโ (Deuteronomy 32:7); โHe made him ride yarkivehu on the high places of the earthโ (Deuteronomy 32:13); โThe Lord saw it vayar and spurnedโ (Deuteronomy 32:19); โWere it not lulei that I dread the enemyโs provocationโ (Deuteronomy 32:27); โFor ki the Lord will judge His peopleโ (Deuteronomy 32:36).,And Rav แธคa bar Rava said that Rav said: In the manner that the verses of the song of Haโazinu are divided here for the recitation of the additional offerings of Shabbat in the Temple, so too are they divided when they are read in the synagogue on Shabbat.,The Gemara asks another question: When it came to the daily afternoon offering on Shabbat, what would the Levites recite? Rabbi Yoแธฅa said: โThen sang Mosesโ (Exodus 15:1), and: โWho is like Youโ (Exodus 15:11), the two halves of the Song of the Sea, and: โThen Israel sang this songโ (Numbers 21:17), the entire Song of the Well.,A dilemma was raised before the Sages: Does one recite all these sections of the song of Haโazinu on each Shabbat, or perhaps on each and every Shabbat they would recite one section? The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Yosei said: By the time that those who recite the first set, i.e., the verses for the additional offerings brought on Shabbat, recite it once, those who recite the second set, for the daily afternoon offering, would repeat their cycle twice, as the first set was comprised of six sections, whereas the second set included only three sections. Learn from here that each and every Shabbat they would recite only one section. The Gemara concludes: Indeed, learn from here that this is correct.,ยง Rav Yehuda bar Idi said that Rabbi Yoแธฅa said: The Divine Presence traveled ten journeys, i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived from verses. And corresponding to them the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition.,The Gemara elaborates. The Divine Presence traveled ten journeys, as derived from verses. The ten journeys are: From the Ark cover to the cherub; and from one cherub to the other cherub; and from the second cherub to the threshold of the Sanctuary; and from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wall of the Temple Mount; and from the wall to the city; and from the city to a mountain close to Jerusalem; and from that mountain to the wilderness; and from the wilderness it ascended and rested in its place in Heaven, isolated from humanity, as it is stated: โI will go and return to My placeโ (Hosea 5:15).,The Gemara cites the sources for each of these stages: From the Ark cover the Divine Presence traveled to the cherub, and from one cherub to the other cherub, and from the second cherub to the threshold, as it is written with regard to Moses in the Tabernacle: โAnd there I will meet with you, and I will speak to you from above the Ark cover, from between the two cherubsโ (Exodus 25:22). And it is written: โAnd He rode upon a cherub, and flewโ (II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. And it is written: โAnd the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the Houseโ (Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold.,And from the threshold of the Sanctuary the Divine Presence went to the courtyard, as it is written: โAnd the House was filled with the cloud and the courtyard was full of the brightness of the Lordโs gloryโ (Ezekiel 10:4). From the courtyard to the altar, as it is written: โI saw the Lord standing on the altarโ (Amos 9:1). And from the altar to the roof, as it is written: โIt is better to dwell in a corner of the roof than in a house together with a contentious womanโ (Proverbs 21:9). From the roof to the wall, as it is written: โAnd behold, the Lord stood upon a wall made by a plumb lineโ (Amos 7:7). From the wall to the city, as it is written: โThe Lordโs voice cries to the cityโ (Micah 6:9).,And from the city the Divine Presence arose to the mountain nearest the Sanctuary, i.e., the Mount of Olives, as it is written: โAnd the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the cityโ (Ezekiel 11:23). And from the mountain to the wilderness, as it is written: โIt is better to live in the wilderness than with a contentious and fretful womanโ (Proverbs 21:19). And from the wilderness it ascended and rested in its place in Heaven, as it is written: โI will go and return to My place until they acknowledge their guiltโ (Hosea 5:15).,Rabbi Yoแธฅa said: For six months the Divine Presence lingered in the wilderness, waiting for the Jewish people, hoping that perhaps they would repent and it would be able to return to its place. When they did not repent, the Divine Presence said: Let them despair and be lost, as it is stated: โBut the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soulโ (Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies.,And corresponding to these ten stages, the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition: From the Chamber of Hewn Stone, its fixed seat in the Temple, to แธคanut, literally, shop, a designated spot on the Temple Mount outside the Temple proper; and from แธคanut to Jerusalem; and from Jerusalem to Yavne;'' None |
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31. None, None, nan (6th cent. CE - 8th cent. CE)
Tagged with subjects: โข Jeremiah โข Jeremiah (prophet), name interpreted โข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โข Jeremiah, book of, on Gods presence in exile โข midrash, on Jeremiah
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 145; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 95
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32. None, None, nan
Tagged with subjects: โข Jeremiah โข Jeremiah (prophet), name interpreted โข Jeremiah, as final prophet โข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โข Jeremiah, book of, haftarot of rebuke โข Jeremiah, book of, introduction of prophetic speech in โข midrash, on Jeremiah โข rabbinic Judaism, Jeremiah in
Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 114; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 145, 359; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 88, 96, 97
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33. None, None, nan
Tagged with subjects: โข Jeremiah โข Jeremiah (prophet), Gods charge to โข Jeremiah (prophet), imprisonment of โข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โข Jeremiah, book of, on Gods presence in exile โข midrash, on Jeremiah
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 367; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 92
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