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All subjects (including unvalidated):
subject book bibliographic info
jeremiah 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, 38
Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 31, 230, 231
Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 21, 26, 59, 77, 112, 119, 120, 125, 156
Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 55, 97
Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 44, 45, 46
Damm (2018), Religions and Education in Antiquity, 137, 138, 140, 142
Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 73
Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 19, 145, 162, 163, 164, 171, 298, 359, 364, 367, 368, 369
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 250
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
Hoenig (2018), Plato's Timaeus and the Latin Tradition, 235
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 98, 126, 192, 228, 229
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 89, 90, 91, 92, 93, 96, 97
Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 35, 36, 55, 56, 57, 58, 59, 61, 144, 149, 175, 179
Levine Allison and Crossan (2006), The Historical Jesus in Context, 14
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 62, 63
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 32, 92, 93, 183, 237, 257, 455
Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 4, 7, 10, 14, 18, 45, 67, 85
Schwartz (2008), 2 Maccabees, 134, 137, 160, 163, 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
Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 92, 284
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 145, 342
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 116, 422
jeremiah, 1:1, pesikta de-rav kahana, isaiah 10:30 linked with Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 90, 91
jeremiah, amora Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 19, 62, 98, 211
jeremiah, and the prophetic succession DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 98, 99, 100, 101, 102, 103
jeremiah, and, lamentations Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 41, 43, 47
jeremiah, and, yhwh Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 93
jeremiah, as final prophet DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 98, 99, 100, 101, 102, 103, 114, 116, 117, 118
jeremiah, as prophet like moses DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 107, 108, 109, 110, 111, 112, 113
jeremiah, bible, books Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269
jeremiah, biblical prophet Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 144
jeremiah, book of Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 171, 193, 248
Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 92
jeremiah, book of abandonment trope in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 149
jeremiah, book of haftarot of rebuke Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20, 41, 42, 43, 88, 89, 90
jeremiah, book of introduction of prophetic speech in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 88
jeremiah, book of jason, tragic actor Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269
jeremiah, book of jeremiah, prophet Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 1, 4, 34, 47, 151, 152, 154
jeremiah, book of lamentations and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 41, 43, 47
jeremiah, book of on gods presence in exile Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 91, 92, 93, 94, 95
jeremiah, book of on gods rejection of israel Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 150
jeremiah, book of pesikta de-rav kahanas discussion of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 83, 89, 90, 91, 92, 93, 95, 96
jeremiah, book of planting images in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43, 44
jeremiah, book of reliability of divine word in Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 49, 50
jeremiah, book of sexual language of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46, 47
jeremiah, book of sin-punishment-restoration narrative and Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43
jeremiah, c, apocryphon of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 104, 105, 110
jeremiah, confession of Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
jeremiah, coogan Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 372
jeremiah, deuteronomistic history, relation to DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 98, 99, 100, 101, 102, 103, 108, 109, 112, 113, 116, 117, 118, 121, 122
jeremiah, epistle of Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21, 24, 25
jeremiah, eupolemus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 117, 120, 122
jeremiah, in judah Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 104
jeremiah, in rabbinic judaism Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 20, 41, 42, 88, 89, 90
jeremiah, jeremiabuch/book of Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 85, 119, 125
jeremiah, jericho, r. Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 72, 316, 324, 344, 359, 632
jeremiah, jerusalem, in apocryphon of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 104
jeremiah, josephusโ€™ knowledge of Feldman (2006), Judaism and Hellenism Reconsidered, 752
jeremiah, letter of Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 198
jeremiah, letter of jeremiah Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 31
jeremiah, midrash, on Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 88, 91, 92, 93, 95
jeremiah, mouth of the lord, holy spirit, of ฤŒernuลกkovรก, Kovacs and Plรกtovรก (2016), Clementโ€™s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 223
jeremiah, new covenant, in Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2, 3, 4, 87, 88, 141, 142, 143
jeremiah, on sinfulness of israel Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 41, 42
jeremiah, origens homilies on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 71
jeremiah, prophecy Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 4, 267
jeremiah, prophecy, of Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโ€™s Prayer, 22
jeremiah, prophet Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 53, 179
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 73, 149, 205, 226, 284, 287, 306, 308, 310
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 262
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 92, 104, 105
jeremiah, prophet, gods charge to Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 43, 91, 92
jeremiah, prophet, imprisonment of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 92, 93
jeremiah, prophet, in egypt Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 104, 105
jeremiah, prophet, like moses Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 104
jeremiah, prophet, lxx Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 138, 139, 160, 161, 162, 163, 170
jeremiah, prophet, model for teacher of righteousness 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, 110
jeremiah, prophet, name interpreted Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 88, 91, 93, 95, 97
jeremiah, prophet, return from exile of Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 93
jeremiah, prophets and prophecy Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 106
jeremiah, r. Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 69
Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 194, 196
Levine (2005), The Ancient Synagogue, The First Thousand Years, 49, 318, 337, 368, 421, 467, 476, 489, 537
jeremiah, rabbah b. Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 66, 67, 68, 71, 73
jeremiah, temple sermon of DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 99, 103
jeremiah/jeremiabuch, book of Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 85, 119, 125
jeremiahs, baruch scribe Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 118, 147, 151

List of validated texts:
33 validated results for "jeremiah"
1. None, None, nan (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Apocryphon of Jeremiah C โ€ข Jeremiah โ€ข Jeremiah, prophet โ€ข Jeremiah, prophet, in Egypt โ€ข Jeremiah, prophet, model for Teacher of Righteousness โ€ข 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 Lordโ€™s 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

2. None, None, nan (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Jeremiah, Book of โ€ข Prophecy, of Jeremiah

 Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโ€™s Prayer, 22; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 92

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: โ€ข Baruch (Jeremiahs scribe) โ€ข Deuteronomistic History, relation to Jeremiah โ€ข Jeremiah โ€ข Jeremiah, and the prophetic succession โ€ข Jeremiah, as final prophet โ€ข Jeremiah, as prophet like Moses โ€ข Jeremiah, temple sermon of โ€ข 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

sup>
4.2 ื•ึฐืึถืชึฐื›ึถื ืœึธืงึทื— ื™ึฐื”ื•ึธื” ื•ึทื™ึผื•ึนืฆึดื ืึถืชึฐื›ึถื ืžึดื›ึผื•ึผืจ ื”ึทื‘ึผึทืจึฐื–ึถืœ ืžึดืžึผึดืฆึฐืจึธื™ึดื ืœึดื”ึฐื™ื•ึนืช ืœื•ึน ืœึฐืขึทื ื ึทื—ึฒืœึธื” ื›ึผึทื™ึผื•ึนื ื”ึทื–ึผึถื”ืƒ
4.2
ืœึนื ืชึนืกึดืคื•ึผ ืขึทืœึพื”ึทื“ึผึธื‘ึธืจ ืึฒืฉืึถืจ ืึธื ึนื›ึดื™ ืžึฐืฆึทื•ึผึถื” ืึถืชึฐื›ึถื ื•ึฐืœึนื ืชึดื’ึฐืจึฐืขื•ึผ ืžึดืžึผึถื ึผื•ึผ ืœึดืฉืึฐืžึนืจ ืึถืชึพืžึดืฆึฐื•ึบืช ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึตื™ื›ึถื ืึฒืฉืึถืจ ืึธื ึนื›ึดื™ ืžึฐืฆึทื•ึผึถื” ืึถืชึฐื›ึถืืƒ' 18.15 ื ึธื‘ึดื™ื ืžึดืงึผึดืจึฐื‘ึผึฐืšึธ ืžึตืึทื—ึถื™ืšึธ ื›ึผึธืžึนื ึดื™ ื™ึธืงึดื™ื ืœึฐืšึธ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึถื™ืšึธ ืึตืœึธื™ื• ืชึผึดืฉืึฐืžึธืขื•ึผืŸืƒ 18.16 ื›ึผึฐื›ึนืœ ืึฒืฉืึถืจึพืฉืึธืึทืœึฐืชึผึธ ืžึตืขึดื ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึถื™ืšึธ ื‘ึผึฐื—ึนืจึตื‘ ื‘ึผึฐื™ื•ึนื ื”ึทืงึผึธื”ึธืœ ืœึตืืžึนืจ ืœึนื ืึนืกึตืฃ ืœึดืฉืึฐืžึนืขึท ืึถืชึพืงื•ึนืœ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึธื™ ื•ึฐืึถืชึพื”ึธืึตืฉื ื”ึทื’ึผึฐื“ึนืœึธื” ื”ึทื–ึผึนืืช ืœึนืึพืึถืจึฐืึถื” ืขื•ึนื“ ื•ึฐืœึนื ืึธืžื•ึผืชืƒ
18.19
ื•ึฐื”ึธื™ึธื” ื”ึธืึดื™ืฉื ืึฒืฉืึถืจ ืœึนืึพื™ึดืฉืึฐืžึทืข ืึถืœึพื“ึผึฐื‘ึธืจึทื™ ืึฒืฉืึถืจ ื™ึฐื“ึทื‘ึผึตืจ ื‘ึผึดืฉืึฐืžึดื™ ืึธื ึนื›ึดื™ ืึถื“ึฐืจึนืฉื ืžึตืขึดืžึผื•ึนืƒ
31.9
ื•ึทื™ึผึดื›ึฐืชึผึนื‘ ืžึนืฉืึถื” ืึถืชึพื”ึทืชึผื•ึนืจึธื” ื”ึทื–ึผึนืืช ื•ึทื™ึผึดืชึผึฐื ึธื”ึผ ืึถืœึพื”ึทื›ึผึนื”ึฒื ึดื™ื ื‘ึผึฐื ึตื™ ืœึตื•ึดื™ ื”ึทื ึผึนืฉื‚ึฐืึดื™ื ืึถืชึพืึฒืจื•ึนืŸ ื‘ึผึฐืจึดื™ืช ื™ึฐื”ื•ึธื” ื•ึฐืึถืœึพื›ึผึธืœึพื–ึดืงึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœืƒ 31.11 ื‘ึผึฐื‘ื•ึนื ื›ึธืœึพื™ึดืฉื‚ึฐืจึธืึตืœ ืœึตืจึธืื•ึนืช ืึถืชึพืคึผึฐื ึตื™ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึถื™ืšึธ ื‘ึผึทืžึผึธืงื•ึนื ืึฒืฉืึถืจ ื™ึดื‘ึฐื—ึธืจ ืชึผึดืงึฐืจึธื ืึถืชึพื”ึทืชึผื•ึนืจึธื” ื”ึทื–ึผึนืืช ื ึถื’ึถื“ ื›ึผึธืœึพื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึฐืึธื–ึฐื ึตื™ื”ึถืืƒ'' 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: โ€˜Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.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: โ€˜At the end of every seven years, in the set time of the year of release, in the feast of tabernacles, 31.11 when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.'' None
4. Hebrew Bible, Hosea, 14.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Baruch (Jeremiahs scribe) โ€ข 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

sup>
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
5. Hebrew Bible, Job, 3.20-3.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Jeremiah โ€ข 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 ื”ึทืžึฐื—ึทื›ึผึดื™ื ืœึทืžึผึธื•ึถืช ื•ึฐืึตื™ื ึถื ึผื•ึผ ื•ึทื™ึผึทื—ึฐืคึผึฐืจึปื”ื•ึผ ืžึดืžึผึทื˜ึฐืžื•ึนื ึดื™ืืƒ 3.22 ื”ึทืฉื‚ึผึฐืžึตื—ึดื™ื ืึฑืœึตื™ึพื’ึดื™ืœ ื™ึธืฉื‚ึดื™ืฉื‚ื•ึผ ื›ึผึดื™ ื™ึดืžึฐืฆึฐืื•ึผึพืงึธื‘ึถืจืƒ 3.23 ืœึฐื’ึถื‘ึถืจ ืึฒืฉืึถืจึพื“ึผึทืจึฐื›ึผื•ึน ื ึดืกึฐืชึผึธืจึธื” ื•ึทื™ึผึธืกึถืšึฐ ืึฑืœื•ึนื”ึผึท ื‘ึผึทืขึฒื“ื•ึนืƒ' ' Nonesup>
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
6. Hebrew Bible, Numbers, 11.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Jeremiah โ€ข 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

sup>
11.5 ื–ึธื›ึทืจึฐื ื•ึผ ืึถืชึพื”ึทื“ึผึธื’ึธื” ืึฒืฉืึถืจึพื ึนืื›ึทืœ ื‘ึผึฐืžึดืฆึฐืจึทื™ึดื ื—ึดื ึผึธื ืึตืช ื”ึทืงึผึดืฉืึผึปืึดื™ื ื•ึฐืึตืช ื”ึธืึฒื‘ึทื˜ึผึดื—ึดื™ื ื•ึฐืึถืชึพื”ึถื—ึธืฆึดื™ืจ ื•ึฐืึถืชึพื”ึทื‘ึผึฐืฆึธืœึดื™ื ื•ึฐืึถืชึพื”ึทืฉืึผื•ึผืžึดื™ืืƒ'' 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
7. Hebrew Bible, Psalms, 78.60, 137.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Jeremiah โ€ข Jeremiah (Amora) โ€ข 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

sup>
137.5 ืึดืึพืึถืฉืึฐื›ึผึธื—ึตืšึฐ ื™ึฐืจื•ึผืฉืึธืœึธึดื ืชึผึดืฉืึฐื›ึผึทื— ื™ึฐืžึดื™ื ึดื™ืƒ' ' 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
8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Jeremiah โ€ข 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

9. Hebrew Bible, 1 Samuel, 1.20, 1.23 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Jeremiah โ€ข Jeremiah (Amora) โ€ข 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

sup>
1.23 ื•ึทื™ึผึนืืžึถืจ ืœึธื”ึผ ืึถืœึฐืงึธื ึธื” ืึดื™ืฉืึธื”ึผ ืขึฒืฉื‚ึดื™ ื”ึทื˜ึผื•ึนื‘ ื‘ึผึฐืขึตื™ื ึทื™ึดืšึฐ ืฉืึฐื‘ึดื™ ืขึทื“ึพื’ึผึธืžึฐืœึตืšึฐ ืึนืชื•ึน ืึทืšึฐ ื™ึธืงึตื ื™ึฐื”ื•ึธื” ืึถืชึพื“ึผึฐื‘ึธืจื•ึน ื•ึทืชึผึตืฉืึถื‘ ื”ึธืึดืฉืึผึธื” ื•ึทืชึผึตื™ื ึถืง ืึถืชึพื‘ึผึฐื ึธื”ึผ ืขึทื“ึพื’ึผึธืžึฐืœึธื”ึผ ืึนืชื•ึนืƒ' ' 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
10. Hebrew Bible, Habakkuk, 2.2 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: โ€ข Baruch (Jeremiahs scribe) โ€ข 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 ื•ึทื™ึผึทืขึฒื ึตื ึดื™ ื™ึฐื”ื•ึธื” ื•ึทื™ึผึนืืžึถืจ ื›ึผึฐืชื•ึนื‘ ื—ึธื–ื•ึนืŸ ื•ึผื‘ึธืึตืจ ืขึทืœึพื”ึทืœึผึปื—ื•ึนืช ืœึฐืžึทืขึทืŸ ื™ึธืจื•ึผืฅ ืงื•ึนืจึตื ื‘ื•ึนืƒ
2.2
ื•ึทื™ื”ื•ึธื” ื‘ึผึฐื”ึตื™ื›ึทืœ ืงึธื“ึฐืฉืื•ึน ื”ึทืก ืžึดืคึผึธื ึธื™ื• ื›ึผึธืœึพื”ึธืึธืจึถืฅืƒ'' None
sup>
2.2 And the LORD answered me, and said: โ€˜Write the vision, and make it plain upon tables, That a man may read it swiftly.'' None
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: โ€ข Baruch (Jeremiahs scribe) โ€ข Book of Jeremiah/Jeremiabuch โ€ข Jeremiabuch/Book of Jeremiah โ€ข Jeremiah โ€ข Jeremiah, Prophet, โ€ข Jeremiah, book of, reliability of divine word in โ€ข Jeremiah, prophet, Jeremiah, Book of โ€ข 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 ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึตืœึทื™ ืงึทื—ึพืœึฐืšึธ ื’ึผึดืœึผึธื™ื•ึนืŸ ื’ึผึธื“ื•ึนืœ ื•ึผื›ึฐืชึนื‘ ืขึธืœึธื™ื• ื‘ึผึฐื—ึถืจึถื˜ ืึฑื ื•ึนืฉื ืœึฐืžึทื”ึตืจ ืฉืึธืœึธืœ ื—ึธืฉื ื‘ึผึทื–ืƒ
8.1
ืขึปืฆื•ึผ ืขึตืฆึธื” ื•ึฐืชึปืคึธืจ ื“ึผึทื‘ึผึฐืจื•ึผ ื“ึธื‘ึธืจ ื•ึฐืœึนื ื™ึธืงื•ึผื ื›ึผึดื™ ืขึดืžึผึธื ื•ึผ ืึตืœืƒ

8.17
ื•ึฐื—ึดื›ึผึดื™ืชึดื™ ืœึทื™ื”ื•ึธื” ื”ึทืžึผึทืกึฐืชึผึดื™ืจ ืคึผึธื ึธื™ื• ืžึดื‘ึผึตื™ืช ื™ึทืขึฒืงึนื‘ ื•ึฐืงึดื•ึผึตื™ืชึดื™ึพืœื•ึนืƒ
8.18
ื”ึดื ึผึตื” ืึธื ึนื›ึดื™ ื•ึฐื”ึทื™ึฐืœึธื“ึดื™ื ืึฒืฉืึถืจ ื ึธืชึทืŸึพืœึดื™ ื™ึฐื”ื•ึธื” ืœึฐืึนืชื•ึนืช ื•ึผืœึฐืžื•ึนืคึฐืชึดื™ื ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตืœ ืžึตืขึดื ื™ึฐื”ื•ึธื” ืฆึฐื‘ึธืื•ึนืช ื”ึทืฉืึผึนื›ึตืŸ ื‘ึผึฐื”ึทืจ ืฆึดื™ึผื•ึนืŸืƒ
36.6
ื”ึดื ึผึตื” ื‘ึธื˜ึทื—ึฐืชึผึธ ืขึทืœึพืžึดืฉืึฐืขึถื ึถืช ื”ึทืงึผึธื ึถื” ื”ึธืจึธืฆื•ึผืฅ ื”ึทื–ึผึถื” ืขึทืœึพืžึดืฆึฐืจึทื™ึดื ืึฒืฉืึถืจ ื™ึดืกึผึธืžึตืšึฐ ืึดื™ืฉื ืขึธืœึธื™ื• ื•ึผื‘ึธื ื‘ึฐื›ึทืคึผื•ึน ื•ึผื ึฐืงึธื‘ึธื”ึผ ื›ึผึตืŸ ืคึผึทืจึฐืขึนื” ืžึถืœึถืšึฐึพืžึดืฆึฐืจึทื™ึดื ืœึฐื›ึธืœึพื”ึทื‘ึผึนื˜ึฐื—ึดื™ื ืขึธืœึธื™ื•ืƒ
36.9
ื•ึฐืึตื™ืšึฐ ืชึผึธืฉืึดื™ื‘ ืึตืช ืคึผึฐื ึตื™ ืคึทื—ึทืช ืึทื—ึทื“ ืขึทื‘ึฐื“ึตื™ ืึฒื“ึนื ึดื™ ื”ึทืงึฐื˜ึทื ึผึดื™ื ื•ึทืชึผึดื‘ึฐื˜ึทื— ืœึฐืšึธ ืขึทืœึพืžึดืฆึฐืจึทื™ึดื ืœึฐืจึถื›ึถื‘ ื•ึผืœึฐืคึธืจึธืฉืึดื™ืืƒ
65.17
ื›ึผึดื™ึพื”ึดื ึฐื ึดื™ ื‘ื•ึนืจึตื ืฉืึธืžึทื™ึดื ื—ึฒื“ึธืฉืึดื™ื ื•ึธืึธืจึถืฅ ื—ึฒื“ึธืฉืึธื” ื•ึฐืœึนื ืชึดื–ึผึธื›ึทืจึฐื ึธื” ื”ึธืจึดืืฉืึนื ื•ึนืช ื•ึฐืœึนื ืชึทืขึฒืœึถื™ื ึธื” ืขึทืœึพืœึตื‘ืƒ' ' None
sup>
8.1 And the LORD said unto me: โ€˜Take 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 masterโ€™s 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
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: โ€ข Apocryphon of Jeremiah C โ€ข Baruch (Jeremiahs scribe) โ€ข Deuteronomistic History, relation to Jeremiah โ€ข Epistle of Jeremiah โ€ข Israel, Jeremiah on sinfulness of โ€ข Jeremiah โ€ข Jeremiah (prophet) โ€ข Jeremiah (prophet), Gods charge to โ€ข Jeremiah (prophet), imprisonment of โ€ข Jeremiah (prophet), name interpreted โ€ข Jeremiah (prophet), return from exile of โ€ข Jeremiah, Prophet, โ€ข Jeremiah, and the prophetic succession โ€ข Jeremiah, as final prophet โ€ข Jeremiah, as prophet like Moses โ€ข Jeremiah, book of, Lamentations and โ€ข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โ€ข Jeremiah, book of, haftarot of rebuke โ€ข Jeremiah, book of, on Gods presence in exile โ€ข Jeremiah, book of, planting images in โ€ข Jeremiah, book of, reliability of divine word in โ€ข Jeremiah, book of, sexual language of โ€ข Jeremiah, book of, sin-punishment-restoration narrative and โ€ข Jeremiah, confession of โ€ข Jeremiah, prophet โ€ข Jeremiah, prophet, Jeremiah, Book of โ€ข Jeremiah, prophet, LXX โ€ข Jeremiah, prophet, in Egypt โ€ข Jeremiah, prophet, like Moses โ€ข Jeremiah, prophet, model for Teacher of Righteousness โ€ข Jeremiah, temple sermon of โ€ข Jeremiah,, prophet โ€ข Jerusalem, in Apocryphon of Jeremiah โ€ข Judah, Jeremiah in โ€ข Lamentations, Jeremiah and โ€ข Origen, on Jeremiah โ€ข Pesikta de-Rav Kahana, Isaiah 10:30 linked with Jeremiah 1:1 โ€ข Prophecy, Jeremiah โ€ข YHWH, Jeremiah and โ€ข midrash, on Jeremiah โ€ข new covenant, in Jeremiah โ€ข 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 ื“ึผึดื‘ึฐืจึตื™ ื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ื‘ึผึถืŸึพื—ึดืœึฐืงึดื™ึผึธื”ื•ึผ ืžึดืŸึพื”ึทื›ึผึนื”ึฒื ึดื™ื ืึฒืฉืึถืจ ื‘ึผึทืขึฒื ึธืชื•ึนืช ื‘ึผึฐืึถืจึถืฅ ื‘ึผึดื ึฐื™ึธืžึดืŸืƒ
1.1
ืจึฐืึตื” ื”ึดืคึฐืงึทื“ึฐืชึผึดื™ืšึธ ื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื” ืขึทืœึพื”ึทื’ึผื•ึนื™ึดื ื•ึฐืขึทืœึพื”ึทืžึผึทืžึฐืœึธื›ื•ึนืช ืœึดื ึฐืชื•ึนืฉื ื•ึฐืœึดื ึฐืชื•ึนืฅ ื•ึผืœึฐื”ึทืึฒื‘ึดื™ื“ ื•ึฐืœึทื”ึฒืจื•ึนืก ืœึดื‘ึฐื ื•ึนืช ื•ึฐืœึดื ึฐื˜ื•ึนืขึทืƒ 1.2 ืึฒืฉืึถืจ ื”ึธื™ึธื” ื“ึฐื‘ึทืจึพื™ึฐื”ื•ึธื” ืึตืœึธื™ื• ื‘ึผึดื™ืžึตื™ ื™ึนืืฉืึดื™ึผึธื”ื•ึผ ื‘ึถืŸึพืึธืžื•ึนืŸ ืžึถืœึถืšึฐ ื™ึฐื”ื•ึผื“ึธื” ื‘ึผึดืฉืึฐืœึนืฉืึพืขึถืฉื‚ึฐืจึตื” ืฉืึธื ึธื” ืœึฐืžึธืœึฐื›ื•ึนืƒ
1.4
ื•ึทื™ึฐื”ึดื™ ื“ึฐื‘ึทืจึพื™ึฐื”ื•ึธื” ืึตืœึทื™ ืœึตืืžึนืจืƒ 1.5 ื‘ึผึฐื˜ึถืจึถื ืืฆื•ืจืš ืึถืฆึผึธืจึฐืšึธ ื‘ึทื‘ึผึถื˜ึถืŸ ื™ึฐื“ึทืขึฐืชึผึดื™ืšึธ ื•ึผื‘ึฐื˜ึถืจึถื ืชึผึตืฆึตื ืžึตืจึถื—ึถื ื”ึดืงึฐื“ึผึทืฉืึฐืชึผึดื™ืšึธ ื ึธื‘ึดื™ื ืœึทื’ึผื•ึนื™ึดื ื ึฐืชึทืชึผึดื™ืšึธืƒ 1.6 ื•ึธืึนืžึทืจ ืึฒื”ึธื”ึผ ืึฒื“ึนื ึธื™ ื™ึฐื”ึนื•ึดื” ื”ึดื ึผึตื” ืœึนืึพื™ึธื“ึทืขึฐืชึผึดื™ ื“ึผึทื‘ึผึตืจ ื›ึผึดื™ึพื ึทืขึทืจ ืึธื ึนื›ึดื™ืƒ 1.7 ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึตืœึทื™ ืึทืœึพืชึผึนืืžึทืจ ื ึทืขึทืจ ืึธื ึนื›ึดื™ ื›ึผึดื™ ืขึทืœึพื›ึผึธืœึพืึฒืฉืึถืจ ืึถืฉืึฐืœึธื—ึฒืšึธ ืชึผึตืœึตืšึฐ ื•ึฐืึตืช ื›ึผึธืœึพืึฒืฉืึถืจ ืึฒืฆึทื•ึผึฐืšึธ ืชึผึฐื“ึทื‘ึผึตืจืƒ' 2.7 ื•ึธืึธื‘ึดื™ื ืึถืชึฐื›ึถื ืึถืœึพืึถืจึถืฅ ื”ึทื›ึผึทืจึฐืžึถืœ ืœึถืึฑื›ึนืœ ืคึผึดืจึฐื™ึธื”ึผ ื•ึฐื˜ื•ึผื‘ึธื”ึผ ื•ึทืชึผึธื‘ึนืื•ึผ ื•ึทืชึผึฐื˜ึทืžึผึฐืื•ึผ ืึถืชึพืึทืจึฐืฆึดื™ ื•ึฐื ึทื—ึฒืœึธืชึดื™ ืฉื‚ึทืžึฐืชึผึถื ืœึฐืชื•ึนืขึตื‘ึธื”ืƒ
2.23
ืึตื™ืšึฐ ืชึผึนืืžึฐืจึดื™ ืœึนื ื ึดื˜ึฐืžึตืืชึดื™ ืึทื—ึฒืจึตื™ ื”ึทื‘ึผึฐืขึธืœึดื™ื ืœึนื ื”ึธืœึทื›ึฐืชึผึดื™ ืจึฐืึดื™ ื“ึทืจึฐื›ึผึตืšึฐ ื‘ึผึทื’ึผึทื™ึฐื ื“ึผึฐืขึดื™ ืžึถื” ืขึธืฉื‚ึดื™ืช ื‘ึผึดื›ึฐืจึธื” ืงึทืœึผึธื” ืžึฐืฉื‚ึธืจึถื›ึถืช ื“ึผึฐืจึธื›ึถื™ื”ึธืƒ
2.28
ื•ึฐืึทื™ึผึตื” ืึฑืœึนื”ึถื™ืšึธ ืึฒืฉืึถืจ ืขึธืฉื‚ึดื™ืชึธ ืœึผึธืšึฐ ื™ึธืงื•ึผืžื•ึผ ืึดืึพื™ื•ึนืฉืึดื™ืขื•ึผืšึธ ื‘ึผึฐืขึตืช ืจึธืขึธืชึถืšึธ ื›ึผึดื™ ืžึดืกึฐืคึผึทืจ ืขึธืจึถื™ืšึธ ื”ึธื™ื•ึผ ืึฑืœึนื”ึถื™ืšึธ ื™ึฐื”ื•ึผื“ึธื”ืƒ
7.5
ื›ึผึดื™ ืึดืึพื”ึตื™ื˜ึตื™ื‘ ืชึผึตื™ื˜ึดื™ื‘ื•ึผ ืึถืชึพื“ึผึทืจึฐื›ึตื™ื›ึถื ื•ึฐืึถืชึพืžึทืขึทืœึฐืœึตื™ื›ึถื ืึดืึพืขึธืฉื‚ื•ึน ืชึทืขึฒืฉื‚ื•ึผ ืžึดืฉืึฐืคึผึธื˜ ื‘ึผึตื™ืŸ ืึดื™ืฉื ื•ึผื‘ึตื™ืŸ ืจึตืขึตื”ื•ึผืƒ 7.6 ื’ึผึตืจ ื™ึธืชื•ึนื ื•ึฐืึทืœึฐืžึธื ึธื” ืœึนื ืชึทืขึฒืฉืึนืงื•ึผ ื•ึฐื“ึธื ื ึธืงึดื™ ืึทืœึพืชึผึดืฉืึฐืคึผึฐื›ื•ึผ ื‘ึผึทืžึผึธืงื•ึนื ื”ึทื–ึผึถื” ื•ึฐืึทื—ึฒืจึตื™ ืึฑืœึนื”ึดื™ื ืึฒื—ึตืจึดื™ื ืœึนื ืชึตืœึฐื›ื•ึผ ืœึฐืจึทืข ืœึธื›ึถืืƒ 7.7 ื•ึฐืฉืึดื›ึผึทื ึฐืชึผึดื™ ืึถืชึฐื›ึถื ื‘ึผึทืžึผึธืงื•ึนื ื”ึทื–ึผึถื” ื‘ึผึธืึธืจึถืฅ ืึฒืฉืึถืจ ื ึธืชึทืชึผึดื™ ืœึทืึฒื‘ื•ึนืชึตื™ื›ึถื ืœึฐืžึดืŸึพืขื•ึนืœึธื ื•ึฐืขึทื“ึพืขื•ึนืœึธืืƒ 7.8 ื”ึดื ึผึตื” ืึทืชึผึถื ื‘ึผึนื˜ึฐื—ึดื™ื ืœึธื›ึถื ืขึทืœึพื“ึผึดื‘ึฐืจึตื™ ื”ึทืฉืึผึธืงึถืจ ืœึฐื‘ึดืœึฐืชึผึดื™ ื”ื•ึนืขึดื™ืœืƒ 7.9 ื”ึฒื’ึธื ึนื‘ ืจึธืฆึนื—ึท ื•ึฐื ึธืึนืฃ ื•ึฐื”ึดืฉืึผึธื‘ึตืขึท ืœึทืฉืึผึถืงึถืจ ื•ึฐืงึทื˜ึผึตืจ ืœึทื‘ึผึธืขึทืœ ื•ึฐื”ึธืœึนืšึฐ ืึทื—ึฒืจึตื™ ืึฑืœึนื”ึดื™ื ืึฒื—ึตืจึดื™ื ืึฒืฉืึถืจ ืœึนืึพื™ึฐื“ึทืขึฐืชึผึถืืƒ
7.12
ื›ึผึดื™ ืœึฐื›ื•ึผึพื ึธื ืึถืœึพืžึฐืงื•ึนืžึดื™ ืึฒืฉืึถืจ ื‘ึผึฐืฉืึดื™ืœื•ึน ืึฒืฉืึถืจ ืฉืึดื›ึผึทื ึฐืชึผึดื™ ืฉืึฐืžึดื™ ืฉืึธื ื‘ึผึธืจึดืืฉืื•ึนื ึธื” ื•ึผืจึฐืื•ึผ ืึตืช ืึฒืฉืึถืจึพืขึธืฉื‚ึดื™ืชึดื™ ืœื•ึน ืžึดืคึผึฐื ึตื™ ืจึธืขึทืช ืขึทืžึผึดื™ ื™ึดืฉื‚ึฐืจึธืึตืœืƒ 7.13 ื•ึฐืขึทืชึผึธื” ื™ึทืขึทืŸ ืขึฒืฉื‚ื•ึนืชึฐื›ึถื ืึถืชึพื›ึผึธืœึพื”ึทืžึผึทืขึฒืฉื‚ึดื™ื ื”ึธืึตืœึผึถื” ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื•ึธืึฒื“ึทื‘ึผึตืจ ืึฒืœึตื™ื›ึถื ื”ึทืฉืึฐื›ึผึตื ื•ึฐื“ึทื‘ึผึตืจ ื•ึฐืœึนื ืฉืึฐืžึทืขึฐืชึผึถื ื•ึธืึถืงึฐืจึธื ืึถืชึฐื›ึถื ื•ึฐืœึนื ืขึฒื ึดื™ืชึถืืƒ 7.14 ื•ึฐืขึธืฉื‚ึดื™ืชึดื™ ืœึทื‘ึผึทื™ึดืช ืึฒืฉืึถืจ ื ึดืงึฐืจึธืึพืฉืึฐืžึดื™ ืขึธืœึธื™ื• ืึฒืฉืึถืจ ืึทืชึผึถื ื‘ึผึนื˜ึฐื—ึดื™ื ื‘ึผื•ึน ื•ึฐืœึทืžึผึธืงื•ึนื ืึฒืฉืึถืจึพื ึธืชึทืชึผึดื™ ืœึธื›ึถื ื•ึฐืœึทืึฒื‘ื•ึนืชึตื™ื›ึถื ื›ึผึทืึฒืฉืึถืจ ืขึธืฉื‚ึดื™ืชึดื™ ืœึฐืฉืึดืœื•ึนืƒ
10.2
ืึธื”ึณืœึดื™ ืฉืึปื“ึผึธื“ ื•ึฐื›ึธืœึพืžึตื™ืชึธืจึทื™ ื ึดืชึผึธืงื•ึผ ื‘ึผึธื ึทื™ ื™ึฐืฆึธืึปื ึดื™ ื•ึฐืึตื™ื ึธื ืึตื™ืŸึพื ึนื˜ึถื” ืขื•ึนื“ ืึธื”ึณืœึดื™ ื•ึผืžึตืงึดื™ื ื™ึฐืจึดื™ืขื•ึนืชึธื™ืƒ
10.2
ื›ึผึนื” ืึธืžึทืจ ื™ึฐื”ื•ึธื” ืึถืœึพื“ึผึถืจึถืšึฐ ื”ึทื’ึผื•ึนื™ึดื ืึทืœึพืชึผึดืœึฐืžึธื“ื•ึผ ื•ึผืžึตืึนืชื•ึนืช ื”ึทืฉืึผึธืžึทื™ึดื ืึทืœึพืชึผึตื—ึธืชึผื•ึผ ื›ึผึดื™ึพื™ึตื—ึทืชึผื•ึผ ื”ึทื’ึผื•ึนื™ึดื ืžึตื”ึตืžึผึธื”ืƒ
10.5
ื›ึผึฐืชึนืžึถืจ ืžึดืงึฐืฉืึธื” ื”ึตืžึผึธื” ื•ึฐืœึนื ื™ึฐื“ึทื‘ึผึตืจื•ึผ ื ึธืฉื‚ื•ึนื ื™ึดื ึผึธืฉื‚ื•ึผื ื›ึผึดื™ ืœึนื ื™ึดืฆึฐืขึธื“ื•ึผ ืึทืœึพืชึผึดื™ืจึฐืื•ึผ ืžึตื”ึถื ื›ึผึดื™ึพืœึนื ื™ึธืจึตืขื•ึผ ื•ึฐื’ึทืึพื”ึตื™ื˜ึตื™ื‘ ืึตื™ืŸ ืื•ึนืชึธืืƒ
10.7
ืžึดื™ ืœึนื ื™ึดืจึธืึฒืšึธ ืžึถืœึถืšึฐ ื”ึทื’ึผื•ึนื™ึดื ื›ึผึดื™ ืœึฐืšึธ ื™ึธืึธืชึธื” ื›ึผึดื™ ื‘ึฐื›ึธืœึพื—ึทื›ึฐืžึตื™ ื”ึทื’ึผื•ึนื™ึดื ื•ึผื‘ึฐื›ึธืœึพืžึทืœึฐื›ื•ึผืชึธื ืžึตืึตื™ืŸ ื›ึผึธืžื•ึนืšึธืƒ
13.16
ืชึผึฐื ื•ึผ ืœึทื™ื”ื•ึธื” ืึฑืœึนื”ึตื™ื›ึถื ื›ึผึธื‘ื•ึนื“ ื‘ึผึฐื˜ึถืจึถื ื™ึทื—ึฐืฉืึดืšึฐ ื•ึผื‘ึฐื˜ึถืจึถื ื™ึดืชึฐื ึทื’ึผึฐืคื•ึผ ืจึทื’ึฐืœึตื™ื›ึถื ืขึทืœึพื”ึธืจึตื™ ื ึธืฉืึถืฃ ื•ึฐืงึดื•ึผึดื™ืชึถื ืœึฐืื•ึนืจ ื•ึฐืฉื‚ึธืžึธื”ึผ ืœึฐืฆึทืœึฐืžึธื•ึถืช ื™ืฉื™ืช ื•ึฐืฉืึดื™ืช ืœึทืขึฒืจึธืคึถืœืƒ
20.18
ืœึธืžึผึธื” ื–ึผึถื” ืžึตืจึถื—ึถื ื™ึธืฆึธืืชึดื™ ืœึดืจึฐืื•ึนืช ืขึธืžึธืœ ื•ึฐื™ึธื’ื•ึนืŸ ื•ึทื™ึผึดื›ึฐืœื•ึผ ื‘ึผึฐื‘ึนืฉืึถืช ื™ึธืžึธื™ืƒ
23.3
ื•ึทืึฒื ึดื™ ืึฒืงึทื‘ึผึตืฅ ืึถืชึพืฉืึฐืึตืจึดื™ืช ืฆึนืื ึดื™ ืžึดื›ึผึนืœ ื”ึธืึฒืจึธืฆื•ึนืช ืึฒืฉืึถืจึพื”ึดื“ึผึทื—ึฐืชึผึดื™ ืึนืชึธื ืฉืึธื ื•ึทื”ึฒืฉืึดื‘ึนืชึดื™ ืึถืชึฐื”ึถืŸ ืขึทืœึพื ึฐื•ึตื”ึถืŸ ื•ึผืคึธืจื•ึผ ื•ึฐืจึธื‘ื•ึผืƒ
23.3
ืœึธื›ึตืŸ ื”ึดื ึฐื ึดื™ ืขึทืœึพื”ึทื ึผึฐื‘ึดืึดื™ื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ืžึฐื’ึทื ึผึฐื‘ึตื™ ื“ึฐื‘ึธืจึทื™ ืึดื™ืฉื ืžึตืึตืช ืจึตืขึตื”ื•ึผืƒ
23.16
ื›ึผึนื”ึพืึธืžึทืจ ื™ึฐื”ื•ึธื” ืฆึฐื‘ึธืื•ึนืช ืึทืœึพืชึผึดืฉืึฐืžึฐืขื•ึผ ืขึทืœึพื“ึผึดื‘ึฐืจึตื™ ื”ึทื ึผึฐื‘ึดืึดื™ื ื”ึทื ึผึดื‘ึผึฐืึดื™ื ืœึธื›ึถื ืžึทื”ึฐื‘ึผึดืœึดื™ื ื”ึตืžึผึธื” ืึถืชึฐื›ึถื ื—ึฒื–ื•ึนืŸ ืœึดื‘ึผึธื ื™ึฐื“ึทื‘ึผึตืจื•ึผ ืœึนื ืžึดืคึผึดื™ ื™ึฐื”ื•ึธื”ืƒ
23.25
ืฉืึธืžึทืขึฐืชึผึดื™ ืึตืช ืึฒืฉืึถืจึพืึธืžึฐืจื•ึผ ื”ึทื ึผึฐื‘ึดืึดื™ื ื”ึทื ึผึดื‘ึผึฐืึดื™ื ื‘ึผึดืฉืึฐืžึดื™ ืฉืึถืงึถืจ ืœึตืืžึนืจ ื—ึธืœึทืžึฐืชึผึดื™ ื—ึธืœึธืžึฐืชึผึดื™ืƒ 23.26 ืขึทื“ึพืžึธืชึทื™ ื”ึฒื™ึตืฉื ื‘ึผึฐืœึตื‘ ื”ึทื ึผึฐื‘ึดืึดื™ื ื ึดื‘ึผึฐืึตื™ ื”ึทืฉืึผึธืงึถืจ ื•ึผื ึฐื‘ึดื™ืึตื™ ืชึผึทืจึฐืžึดืช ืœึดื‘ึผึธืืƒ 23.27 ื”ึทื—ึนืฉืึฐื‘ึดื™ื ืœึฐื”ึทืฉืึฐื›ึผึดื™ื—ึท ืึถืชึพืขึทืžึผึดื™ ืฉืึฐืžึดื™ ื‘ึผึทื—ึฒืœื•ึนืžึนืชึธื ืึฒืฉืึถืจ ื™ึฐืกึทืคึผึฐืจื•ึผ ืึดื™ืฉื ืœึฐืจึตืขึตื”ื•ึผ ื›ึผึทืึฒืฉืึถืจ ืฉืึธื›ึฐื—ื•ึผ ืึฒื‘ื•ึนืชึธื ืึถืชึพืฉืึฐืžึดื™ ื‘ึผึทื‘ึผึธืขึทืœืƒ 23.28 ื”ึทื ึผึธื‘ึดื™ื ืึฒืฉืึถืจึพืึดืชึผื•ึน ื—ึฒืœื•ึนื ื™ึฐืกึทืคึผึตืจ ื—ึฒืœื•ึนื ื•ึทืึฒืฉืึถืจ ื“ึผึฐื‘ึธืจึดื™ ืึดืชึผื•ึน ื™ึฐื“ึทื‘ึผึตืจ ื“ึผึฐื‘ึธืจึดื™ ืึฑืžึถืช ืžึทื”ึพืœึทืชึผึถื‘ึถืŸ ืึถืชึพื”ึทื‘ึผึธืจ ื ึฐืึปืึพื™ึฐื”ื•ึธื”ืƒ 23.29 ื”ึฒืœื•ึนื ื›ึนื” ื“ึฐื‘ึธืจึดื™ ื›ึผึธืึตืฉื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื•ึผื›ึฐืคึทื˜ึผึดื™ืฉื ื™ึฐืคึนืฆึตืฅ ืกึธืœึทืขืƒ
23.31
ื”ึดื ึฐื ึดื™ ืขึทืœึพื”ึทื ึผึฐื‘ึดื™ืึดื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื”ึทืœึผึนืงึฐื—ึดื™ื ืœึฐืฉืื•ึนื ึธื ื•ึทื™ึผึดื ึฐืึฒืžื•ึผ ื ึฐืึปืืƒ
23.32
ื”ึดื ึฐื ึดื™ ืขึทืœึพื ึดื‘ึผึฐืึตื™ ื—ึฒืœึนืžื•ึนืช ืฉืึถืงึถืจ ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื•ึทื™ึฐืกึทืคึผึฐืจื•ึผื ื•ึทื™ึผึทืชึฐืขื•ึผ ืึถืชึพืขึทืžึผึดื™ ื‘ึผึฐืฉืึดืงึฐืจึตื™ื”ึถื ื•ึผื‘ึฐืคึทื—ึฒื–ื•ึผืชึธื ื•ึฐืึธื ึนื›ึดื™ ืœึนืึพืฉืึฐืœึทื—ึฐืชึผึดื™ื ื•ึฐืœึนื ืฆึดื•ึผึดื™ืชึดื™ื ื•ึฐื”ื•ึนืขึตื™ืœ ืœึนืึพื™ื•ึนืขึดื™ืœื•ึผ ืœึธืขึธืึพื”ึทื–ึผึถื” ื ึฐืึปืึพื™ึฐื”ื•ึธื”ืƒ

23.38
ื•ึฐืึดืึพืžึทืฉื‚ึผึธื ื™ึฐื”ื•ึธื” ืชึผึนืืžึตืจื•ึผ ืœึธื›ึตืŸ ื›ึผึนื” ืึธืžึทืจ ื™ึฐื”ื•ึธื” ื™ึทืขึทืŸ ืึฒืžึธืจึฐื›ึถื ืึถืชึพื”ึทื“ึผึธื‘ึธืจ ื”ึทื–ึผึถื” ืžึทืฉื‚ึผึธื ื™ึฐื”ื•ึธื” ื•ึธืึถืฉืึฐืœึทื— ืึฒืœึตื™ื›ึถื ืœึตืืžึนืจ ืœึนื ืชึนืืžึฐืจื•ึผ ืžึทืฉื‚ึผึธื ื™ึฐื”ื•ึธื”ืƒ
23.39
ืœึธื›ึตืŸ ื”ึดื ึฐื ึดื™ ื•ึฐื ึธืฉืึดื™ืชึดื™ ืึถืชึฐื›ึถื ื ึธืฉืึนื ื•ึฐื ึธื˜ึทืฉืึฐืชึผึดื™ ืึถืชึฐื›ึถื ื•ึฐืึถืชึพื”ึธืขึดื™ืจ ืึฒืฉืึถืจ ื ึธืชึทืชึผึดื™ ืœึธื›ึถื ื•ึฐืœึทืึฒื‘ื•ึนืชึตื™ื›ึถื ืžึตืขึทืœ ืคึผึธื ึธื™ืƒ
26.2
ื•ึฐื’ึทืึพืึดื™ืฉื ื”ึธื™ึธื” ืžึดืชึฐื ึทื‘ึผึตื ื‘ึผึฐืฉืึตื ื™ึฐื”ื•ึธื” ืื•ึผืจึดื™ึผึธื”ื•ึผ ื‘ึผึถืŸึพืฉืึฐืžึทืขึฐื™ึธื”ื•ึผ ืžึดืงึผึดืจึฐื™ึทืช ื”ึทื™ึผึฐืขึธืจึดื™ื ื•ึทื™ึผึดื ึผึธื‘ึตื ืขึทืœึพื”ึธืขึดื™ืจ ื”ึทื–ึผึนืืช ื•ึฐืขึทืœึพื”ึธืึธืจึถืฅ ื”ึทื–ึผึนืืช ื›ึผึฐื›ึนืœ ื“ึผึดื‘ึฐืจึตื™ ื™ึดืจึฐืžึฐื™ึธื”ื•ึผืƒ
26.2
ื›ึผึนื” ืึธืžึทืจ ื™ึฐื”ื•ึธื” ืขึฒืžึนื“ ื‘ึผึทื—ึฒืฆึทืจ ื‘ึผึตื™ืชึพื™ึฐื”ื•ึธื” ื•ึฐื“ึดื‘ึผึทืจึฐืชึผึธ ืขึทืœึพื›ึผึธืœึพืขึธืจึตื™ ื™ึฐื”ื•ึผื“ึธื” ื”ึทื‘ึผึธืึดื™ื ืœึฐื”ึดืฉืึฐืชึผึทื—ึฒื•ึบืช ื‘ึผึตื™ืชึพื™ึฐื”ื•ึธื” ืึตืช ื›ึผึธืœึพื”ึทื“ึผึฐื‘ึธืจึดื™ื ืึฒืฉืึถืจ ืฆึดื•ึผึดื™ืชึดื™ืšึธ ืœึฐื“ึทื‘ึผึตืจ ืึฒืœึตื™ื”ึถื ืึทืœึพืชึผึดื’ึฐืจึทืข ื“ึผึธื‘ึธืจืƒ
26.5
ืœึดืฉืึฐืžึนืขึท ืขึทืœึพื“ึผึดื‘ึฐืจึตื™ ืขึฒื‘ึธื“ึทื™ ื”ึทื ึผึฐื‘ึดืึดื™ื ืึฒืฉืึถืจ ืึธื ึนื›ึดื™ ืฉืึนืœึตื—ึท ืึฒืœึตื™ื›ึถื ื•ึฐื”ึทืฉืึฐื›ึผึตื ื•ึฐืฉืึธืœึนื—ึท ื•ึฐืœึนื ืฉืึฐืžึทืขึฐืชึผึถืืƒ 26.6 ื•ึฐื ึธืชึทืชึผึดื™ ืึถืชึพื”ึทื‘ึผึทื™ึดืช ื”ึทื–ึผึถื” ื›ึผึฐืฉืึดืœึนื” ื•ึฐืึถืชึพื”ึธืขึดื™ืจ ื”ื–ืืชื” ื”ึทื–ึผึนืืช ืึถืชึผึตืŸ ืœึดืงึฐืœึธืœึธื” ืœึฐื›ึนืœ ื’ึผื•ึนื™ึตื™ ื”ึธืึธืจึถืฅืƒ
26.21
ื•ึทื™ึผึดืฉืึฐืžึทืข ื”ึทืžึผึถืœึถืšึฐึพื™ึฐื”ื•ึนื™ึธืงึดื™ื ื•ึฐื›ึธืœึพื’ึผึดื‘ึผื•ึนืจึธื™ื• ื•ึฐื›ึธืœึพื”ึทืฉื‚ึผึธืจึดื™ื ืึถืชึพื“ึผึฐื‘ึธืจึธื™ื• ื•ึทื™ึฐื‘ึทืงึผึตืฉื ื”ึทืžึผึถืœึถืšึฐ ื”ึฒืžึดื™ืชื•ึน ื•ึทื™ึผึดืฉืึฐืžึทืข ืื•ึผืจึดื™ึผึธื”ื•ึผ ื•ึทื™ึผึดืจึธื ื•ึทื™ึผึดื‘ึฐืจึทื— ื•ึทื™ึผึธื‘ึนื ืžึดืฆึฐืจึธื™ึดืืƒ
26.22
ื•ึทื™ึผึดืฉืึฐืœึทื— ื”ึทืžึผึถืœึถืšึฐ ื™ึฐื”ื•ึนื™ึธืงึดื™ื ืึฒื ึธืฉืึดื™ื ืžึดืฆึฐืจึธื™ึดื ืึตืช ืึถืœึฐื ึธืชึธืŸ ื‘ึผึถืŸึพืขึทื›ึฐื‘ึผื•ึนืจ ื•ึทืึฒื ึธืฉืึดื™ื ืึดืชึผื•ึน ืึถืœึพืžึดืฆึฐืจึธื™ึดืืƒ
26.23
ื•ึทื™ึผื•ึนืฆึดื™ืื•ึผ ืึถืชึพืื•ึผืจึดื™ึผึธื”ื•ึผ ืžึดืžึผึดืฆึฐืจึทื™ึดื ื•ึทื™ึฐื‘ึดืึปื”ื•ึผ ืึถืœึพื”ึทืžึผึถืœึถืšึฐ ื™ึฐื”ื•ึนื™ึธืงึดื™ื ื•ึทื™ึผึทื›ึผึตื”ื•ึผ ื‘ึผึถื—ึธืจึถื‘ ื•ึทื™ึผึทืฉืึฐืœึตืšึฐ ืึถืชึพื ึดื‘ึฐืœึธืชื•ึน ืึถืœึพืงึดื‘ึฐืจึตื™ ื‘ึผึฐื ึตื™ ื”ึธืขึธืืƒ
29.5
ื‘ึผึฐื ื•ึผ ื‘ึธืชึผึดื™ื ื•ึฐืฉืึตื‘ื•ึผ ื•ึฐื ึดื˜ึฐืขื•ึผ ื’ึทื ึผื•ึนืช ื•ึฐืึดื›ึฐืœื•ึผ ืึถืชึพืคึผึดืจึฐื™ึธืŸืƒ 29.6 ืงึฐื—ื•ึผ ื ึธืฉืึดื™ื ื•ึฐื”ื•ึนืœึดื™ื“ื•ึผ ื‘ึผึธื ึดื™ื ื•ึผื‘ึธื ื•ึนืช ื•ึผืงึฐื—ื•ึผ ืœึดื‘ึฐื ึตื™ื›ึถื ื ึธืฉืึดื™ื ื•ึฐืึถืชึพื‘ึผึฐื ื•ึนืชึตื™ื›ึถื ืชึผึฐื ื•ึผ ืœึทืึฒื ึธืฉืึดื™ื ื•ึฐืชึตืœึทื“ึฐื ึธื” ื‘ึผึธื ึดื™ื ื•ึผื‘ึธื ื•ึนืช ื•ึผืจึฐื‘ื•ึผึพืฉืึธื ื•ึฐืึทืœึพืชึผึดืžึฐืขึธื˜ื•ึผืƒ 29.7 ื•ึฐื“ึดืจึฐืฉืื•ึผ ืึถืชึพืฉืึฐืœื•ึนื ื”ึธืขึดื™ืจ ืึฒืฉืึถืจ ื”ึดื’ึฐืœึตื™ืชึดื™ ืึถืชึฐื›ึถื ืฉืึธืžึผึธื” ื•ึฐื”ึดืชึฐืคึผึทืœึฐืœื•ึผ ื‘ึทืขึฒื“ึธื”ึผ ืึถืœึพื™ึฐื”ื•ึธื” ื›ึผึดื™ ื‘ึดืฉืึฐืœื•ึนืžึธื”ึผ ื™ึดื”ึฐื™ึถื” ืœึธื›ึถื ืฉืึธืœื•ึนืืƒ 29.8 ื›ึผึดื™ ื›ึนื” ืึธืžึทืจ ื™ึฐื”ื•ึธื” ืฆึฐื‘ึธืื•ึนืช ืึฑืœึนื”ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืึทืœึพื™ึทืฉืึผึดื™ืื•ึผ ืœึธื›ึถื ื ึฐื‘ึดื™ืึตื™ื›ึถื ืึฒืฉืึถืจึพื‘ึผึฐืงึดืจึฐื‘ึผึฐื›ึถื ื•ึฐืงึนืกึฐืžึตื™ื›ึถื ื•ึฐืึทืœึพืชึผึดืฉืึฐืžึฐืขื•ึผ ืึถืœึพื—ึฒืœึนืžึนืชึตื™ื›ึถื ืึฒืฉืึถืจ ืึทืชึผึถื ืžึทื—ึฐืœึฐืžึดื™ืืƒ 3
1.16
ื›ึผึนื” ืึธืžึทืจ ื™ึฐื”ื•ึธื” ืžึดื ึฐืขึดื™ ืงื•ึนืœึตืšึฐ ืžึดื‘ึผึถื›ึดื™ ื•ึฐืขึตื™ื ึทื™ึดืšึฐ ืžึดื“ึผึดืžึฐืขึธื” ื›ึผึดื™ ื™ึตืฉื ืฉื‚ึธื›ึธืจ ืœึดืคึฐืขึปืœึผึธืชึตืšึฐ ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื•ึฐืฉืึธื‘ื•ึผ ืžึตืึถืจึถืฅ ืื•ึนื™ึตื‘ืƒ
31.31
ื”ึดื ึผึตื” ื™ึธืžึดื™ื ื‘ึผึธืึดื™ื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื•ึฐื›ึธืจึทืชึผึดื™ ืึถืชึพื‘ึผึตื™ืช ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึฐืึถืชึพื‘ึผึตื™ืช ื™ึฐื”ื•ึผื“ึธื” ื‘ึผึฐืจึดื™ืช ื—ึฒื“ึธืฉืึธื”ืƒ 31.32 ืœึนื ื›ึทื‘ึผึฐืจึดื™ืช ืึฒืฉืึถืจ ื›ึผึธืจึทืชึผึดื™ ืึถืชึพืึฒื‘ื•ึนืชึธื ื‘ึผึฐื™ื•ึนื ื”ึถื—ึฑื–ึดื™ืงึดื™ ื‘ึฐื™ึธื“ึธื ืœึฐื”ื•ึนืฆึดื™ืึธื ืžึตืึถืจึถืฅ ืžึดืฆึฐืจึธื™ึดื ืึฒืฉืึถืจึพื”ึตืžึผึธื” ื”ึตืคึตืจื•ึผ ืึถืชึพื‘ึผึฐืจึดื™ืชึดื™ ื•ึฐืึธื ึนื›ึดื™ ื‘ึผึธืขึทืœึฐืชึผึดื™ ื‘ึธื ื ึฐืึปืึพื™ึฐื”ื•ึธื”ืƒ 31.33 ื›ึผึดื™ ื–ึนืืช ื”ึทื‘ึผึฐืจึดื™ืช ืึฒืฉืึถืจ ืึถื›ึฐืจึนืช ืึถืชึพื‘ึผึตื™ืช ื™ึดืฉื‚ึฐืจึธืึตืœ ืึทื—ึฒืจึตื™ ื”ึทื™ึผึธืžึดื™ื ื”ึธื”ึตื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื ึธืชึทืชึผึดื™ ืึถืชึพืชึผื•ึนืจึธืชึดื™ ื‘ึผึฐืงึดืจึฐื‘ึผึธื ื•ึฐืขึทืœึพืœึดื‘ึผึธื ืึถื›ึฐืชึผึฒื‘ึถื ึผึธื” ื•ึฐื”ึธื™ึดื™ืชึดื™ ืœึธื”ึถื ืœึตืืœึนื”ึดื™ื ื•ึฐื”ึตืžึผึธื” ื™ึดื”ึฐื™ื•ึผึพืœึดื™ ืœึฐืขึธืืƒ 31.34 ื•ึฐืœึนื ื™ึฐืœึทืžึผึฐื“ื•ึผ ืขื•ึนื“ ืึดื™ืฉื ืึถืชึพืจึตืขึตื”ื•ึผ ื•ึฐืึดื™ืฉื ืึถืชึพืึธื—ึดื™ื• ืœึตืืžึนืจ ื“ึผึฐืขื•ึผ ืึถืชึพื™ึฐื”ื•ึธื” ื›ึผึดื™ึพื›ื•ึผืœึผึธื ื™ึตื“ึฐืขื•ึผ ืื•ึนืชึดื™ ืœึฐืžึดืงึฐื˜ึทื ึผึธื ื•ึฐืขึทื“ึพื’ึผึฐื“ื•ึนืœึธื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื›ึผึดื™ ืึถืกึฐืœึทื— ืœึทืขึฒื•ึบื ึธื ื•ึผืœึฐื—ึทื˜ึผึธืืชึธื ืœึนื ืึถื–ึฐื›ึผึธืจึพืขื•ึนื“ืƒ
36.4
ื•ึทื™ึผึดืงึฐืจึธื ื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ืึถืชึพื‘ึผึธืจื•ึผืšึฐ ื‘ึผึถืŸึพื ึตืจึดื™ึผึธื” ื•ึทื™ึผึดื›ึฐืชึผึนื‘ ื‘ึผึธืจื•ึผืšึฐ ืžึดืคึผึดื™ ื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ืึตืช ื›ึผึธืœึพื“ึผึดื‘ึฐืจึตื™ ื™ึฐื”ื•ึธื” ืึฒืฉืึถืจึพื“ึผึดื‘ึผึถืจ ืึตืœึธื™ื• ืขึทืœึพืžึฐื’ึดืœึผึทืชึพืกึตืคึถืจืƒ
36.18
ื•ึทื™ึผึนืืžึถืจ ืœึธื”ึถื ื‘ึผึธืจื•ึผืšึฐ ืžึดืคึผึดื™ื• ื™ึดืงึฐืจึธื ืึตืœึทื™ ืึตืช ื›ึผึธืœึพื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ื•ึทืึฒื ึดื™ ื›ึผึนืชึตื‘ ืขึทืœึพื”ึทืกึผึตืคึถืจ ื‘ึผึทื“ึผึฐื™ื•ึนืƒ
36.32
ื•ึฐื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ืœึธืงึทื— ืžึฐื’ึดืœึผึธื” ืึทื—ึถืจึถืช ื•ึทื™ึผึดืชึผึฐื ึธื”ึผ ืึถืœึพื‘ึผึธืจื•ึผืšึฐ ื‘ึผึถืŸึพื ึตืจึดื™ึผึธื”ื•ึผ ื”ึทืกึผึนืคึตืจ ื•ึทื™ึผึดื›ึฐืชึผึนื‘ ืขึธืœึถื™ื”ึธ ืžึดืคึผึดื™ ื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ืึตืช ื›ึผึธืœึพื“ึผึดื‘ึฐืจึตื™ ื”ึทืกึผึตืคึถืจ ืึฒืฉืึถืจ ืฉื‚ึธืจึทืฃ ื™ึฐื”ื•ึนื™ึธืงึดื™ื ืžึถืœึถืšึฐึพื™ึฐื”ื•ึผื“ึธื” ื‘ึผึธืึตืฉื ื•ึฐืขื•ึนื“ ื ื•ึนืกึทืฃ ืขึฒืœึตื™ื”ึถื ื“ึผึฐื‘ึธืจึดื™ื ืจึทื‘ึผึดื™ื ื›ึผึธื”ึตืžึผึธื”ืƒ
40.1
ื”ึทื“ึผึธื‘ึธืจ ืึฒืฉืึถืจึพื”ึธื™ึธื” ืึถืœึพื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ืžึตืึตืช ื™ึฐื”ื•ึธื” ืึทื—ึทืจ ืฉืึทืœึผึทื— ืึนืชื•ึน ื ึฐื‘ื•ึผื–ึทืจึฐืึฒื“ึธืŸ ืจึทื‘ึพื˜ึทื‘ึผึธื—ึดื™ื ืžึดืŸึพื”ึธืจึธืžึธื” ื‘ึผึฐืงึทื—ึฐืชึผื•ึน ืึนืชื•ึน ื•ึฐื”ื•ึผืึพืึธืกื•ึผืจ ื‘ึผึธืื–ึดืงึผึดื™ื ื‘ึผึฐืชื•ึนืšึฐ ื›ึผึธืœึพื’ึผึธืœื•ึผืช ื™ึฐืจื•ึผืฉืึธืœึทึดื ื•ึดื™ื”ื•ึผื“ึธื” ื”ึทืžึผึปื’ึฐืœึดื™ื ื‘ึผึธื‘ึถืœึธื”ืƒ
40.1
ื•ึทืึฒื ึดื™ ื”ึดื ึฐื ึดื™ ื™ึนืฉืึตื‘ ื‘ึผึทืžึผึดืฆึฐืคึผึธื” ืœึทืขึฒืžึนื“ ืœึดืคึฐื ึตื™ ื”ึทื›ึผึทืฉื‚ึฐื“ึผึดื™ื ืึฒืฉืึถืจ ื™ึธื‘ึนืื•ึผ ืึตืœึตื™ื ื•ึผ ื•ึฐืึทืชึผึถื ืึดืกึฐืคื•ึผ ื™ึทื™ึดืŸ ื•ึฐืงึทื™ึดืฅ ื•ึฐืฉืึถืžึถืŸ ื•ึฐืฉื‚ึดืžื•ึผ ื‘ึผึดื›ึฐืœึตื™ื›ึถื ื•ึผืฉืึฐื‘ื•ึผ ื‘ึผึฐืขึธืจึตื™ื›ึถื ืึฒืฉืึถืจึพืชึผึฐืคึทืฉื‚ึฐืชึผึถืืƒ
45.1
ื”ึทื“ึผึธื‘ึธืจ ืึฒืฉืึถืจ ื“ึผึดื‘ึผึถืจ ื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ื”ึทื ึผึธื‘ึดื™ื ืึถืœึพื‘ึผึธืจื•ึผืšึฐ ื‘ึผึถืŸึพื ึตืจึดื™ึผึธื” ื‘ึผึฐื›ึธืชึฐื‘ื•ึน ืึถืชึพื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ืขึทืœึพืกึตืคึถืจ ืžึดืคึผึดื™ ื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ื‘ึผึทืฉืึผึธื ึธื” ื”ึธืจึฐื‘ึดืขึดื™ืช ืœึดื™ื”ื•ึนื™ึธืงึดื™ื ื‘ึผึถืŸึพื™ึนืืฉืึดื™ึผึธื”ื•ึผ ืžึถืœึถืšึฐ ื™ึฐื”ื•ึผื“ึธื” ืœึตืืžึนืจืƒ 45.2 ื›ึผึนื”ึพืึธืžึทืจ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืขึธืœึถื™ืšึธ ื‘ึผึธืจื•ึผืšึฐืƒ 45.3 ืึธืžึทืจึฐืชึผึธ ืื•ึนื™ึพื ึธื ืœึดื™ ื›ึผึดื™ึพื™ึธืกึทืฃ ื™ึฐื”ื•ึธื” ื™ึธื’ื•ึนืŸ ืขึทืœึพืžึทื›ึฐืึนื‘ึดื™ ื™ึธื’ึทืขึฐืชึผึดื™ ื‘ึผึฐืึทื ึฐื—ึธืชึดื™ ื•ึผืžึฐื ื•ึผื—ึธื” ืœึนื ืžึธืฆึธืืชึดื™ืƒ 45.4 ื›ึผึนื” ืชึผึนืืžึทืจ ืึตืœึธื™ื• ื›ึผึนื” ืึธืžึทืจ ื™ึฐื”ื•ึธื” ื”ึดื ึผึตื” ืึฒืฉืึถืจึพื‘ึผึธื ึดื™ืชึดื™ ืึฒื ึดื™ ื”ึนืจึตืก ื•ึฐืึตืช ืึฒืฉืึถืจึพื ึธื˜ึทืขึฐืชึผึดื™ ืึฒื ึดื™ ื ึนืชึตืฉื ื•ึฐืึถืชึพื›ึผึธืœึพื”ึธืึธืจึถืฅ ื”ึดื™ืืƒ 45.5 ื•ึฐืึทืชึผึธื” ืชึผึฐื‘ึทืงึผึถืฉืึพืœึฐืšึธ ื’ึฐื“ึนืœื•ึนืช ืึทืœึพืชึผึฐื‘ึทืงึผึตืฉื ื›ึผึดื™ ื”ึดื ึฐื ึดื™ ืžึตื‘ึดื™ื ืจึธืขึธื” ืขึทืœึพื›ึผึธืœึพื‘ึผึธืฉื‚ึธืจ ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื•ึฐื ึธืชึทืชึผึดื™ ืœึฐืšึธ ืึถืชึพื ึทืคึฐืฉืึฐืšึธ ืœึฐืฉืึธืœึธืœ ืขึทืœ ื›ึผึธืœึพื”ึทืžึผึฐืงึนืžื•ึนืช ืึฒืฉืึถืจ ืชึผึตืœึถืšึฐึพืฉืึธืืƒ'' None
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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: โ€˜Ah, 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: โ€˜I 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: โ€˜We 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: โ€˜I 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: โ€˜He 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: โ€˜The burden of the LORDโ€™; therefore thus saith the LORD: Because ye say this word: โ€˜The burden of the LORDโ€™, and I have sent unto you, saying: โ€˜Ye 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
โ€™Thus saith the LORD: Stand in the court of the LORDโ€™S house, and speak unto all the cities of Judah, which come to worship in the LORDโ€™S 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 kingโ€™s house unto the house of the LORD; and they sat in the entry of the new gate of the LORDโ€™S 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: โ€˜Know 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: โ€˜He 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 โ€™Thus 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
13. Hebrew Bible, Judges, 2.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Jeremiah โ€ข 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 ื•ึทื™ึผึดืงึฐื‘ึผึฐืจื•ึผ ืื•ึนืชื•ึน ื‘ึผึดื’ึฐื‘ื•ึผืœ ื ึทื—ึฒืœึธืชื•ึน ื‘ึผึฐืชึดืžึฐื ึทืชึพื—ึถืจึถืก ื‘ึผึฐื”ึทืจ ืึถืคึฐืจึธื™ึดื ืžึดืฆึผึฐืคื•ึนืŸ ืœึฐื”ึทืจึพื’ึผึธืขึทืฉืืƒ'' None
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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
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: โ€ข Israel, Jeremiah on sinfulness of โ€ข Jeremiah โ€ข Jeremiah (prophet), Gods charge to โ€ข Jeremiah, book of, Lamentations and โ€ข Jeremiah, book of, abandonment trope in โ€ข Jeremiah, book of, haftarot of rebuke โ€ข Jeremiah, book of, on Gods rejection of Israel โ€ข Jeremiah, book of, planting images in โ€ข Jeremiah, book of, sexual language of โ€ข Jeremiah, book of, sin-punishment-restoration narrative and โ€ข Lamentations, Jeremiah and โ€ข 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 ืึตื™ื›ึธื” ื™ึธืฉืึฐื‘ึธื” ื‘ึธื“ึธื“ ื”ึธืขึดื™ืจ ืจึทื‘ึผึธืชึดื™ ืขึธื ื”ึธื™ึฐืชึธื” ื›ึผึฐืึทืœึฐืžึธื ึธื” ืจึผึทื‘ึผึธืชึดื™ ื‘ึทื’ึผื•ึนื™ึดื ืฉื‚ึธืจึธืชึดื™ ื‘ึผึทืžึผึฐื“ึดื™ื ื•ึนืช ื”ึธื™ึฐืชึธื” ืœึธืžึทืกืƒ"
1.1
ื™ึธื“ื•ึน ืคึผึธืจึทืฉื‚ ืฆึธืจ ืขึทืœ ื›ึผึธืœึพืžึทื—ึฒืžึทื“ึผึถื™ื”ึธ ื›ึผึดื™ึพืจึธืึฒืชึธื” ื’ื•ึนื™ึดื ื‘ึผึธืื•ึผ ืžึดืงึฐื“ึผึธืฉืึธื”ึผ ืึฒืฉืึถืจ ืฆึดื•ึผึดื™ืชึธื” ืœึนืึพื™ึธื‘ึนืื•ึผ ื‘ึทืงึผึธื”ึธืœ ืœึธืšึฐืƒ 1.2 ื‘ึผึธื›ื•ึน ืชึดื‘ึฐื›ึผึถื” ื‘ึผึทืœึผึทื™ึฐืœึธื” ื•ึฐื“ึดืžึฐืขึธืชึธื”ึผ ืขึทืœ ืœึถื—ึฑื™ึธื”ึผ ืึตื™ืŸึพืœึธื”ึผ ืžึฐื ึทื—ึตื ืžึดื›ึผึธืœึพืึนื”ึฒื‘ึถื™ื”ึธ ื›ึผึธืœึพืจึตืขึถื™ื”ึธ ื‘ึผึธื’ึฐื“ื•ึผ ื‘ึธื”ึผ ื”ึธื™ื•ึผ ืœึธื”ึผ ืœึฐืึนื™ึฐื‘ึดื™ืืƒ 1.2 ืจึฐืึตื” ื™ึฐื”ื•ึธื” ื›ึผึดื™ึพืฆึทืจึพืœึดื™ ืžึตืขึทื™ ื—ึณืžึทืจึฐืžึธืจื•ึผ ื ึถื”ึฐืคึผึทืšึฐ ืœึดื‘ึผึดื™ ื‘ึผึฐืงึดืจึฐื‘ึผึดื™ ื›ึผึดื™ ืžึธืจื•ึน ืžึธืจึดื™ืชึดื™ ืžึดื—ื•ึผืฅ ืฉืึดื›ึผึฐืœึธื”ึพื—ึถืจึถื‘ ื‘ึผึทื‘ึผึทื™ึดืช ื›ึผึทืžึผึธื•ึถืชืƒ 1.3 ื’ึผึธืœึฐืชึธื” ื™ึฐื”ื•ึผื“ึธื” ืžึตืขึนื ึดื™ ื•ึผืžึตืจึนื‘ ืขึฒื‘ึนื“ึธื” ื”ึดื™ื ื™ึธืฉืึฐื‘ึธื” ื‘ึทื’ึผื•ึนื™ึดื ืœึนื ืžึธืฆึฐืึธื” ืžึธื ื•ึนื—ึท ื›ึผึธืœึพืจึนื“ึฐืคึถื™ื”ึธ ื”ึดืฉื‚ึผึดื™ื’ื•ึผื”ึธ ื‘ึผึตื™ืŸ ื”ึทืžึผึฐืฆึธืจึดื™ืืƒ
1.5
ื”ึธื™ื•ึผ ืฆึธืจึถื™ื”ึธ ืœึฐืจึนืืฉื ืึนื™ึฐื‘ึถื™ื”ึธ ืฉืึธืœื•ึผ ื›ึผึดื™ึพื™ึฐื”ื•ึธื” ื”ื•ึนื’ึธื”ึผ ืขึทืœ ืจึนื‘ึพืคึผึฐืฉืึธืขึถื™ื”ึธ ืขื•ึนืœึธืœึถื™ื”ึธ ื”ึธืœึฐื›ื•ึผ ืฉืึฐื‘ึดื™ ืœึดืคึฐื ึตื™ึพืฆึธืจืƒ
1.8
ื—ึตื˜ึฐื ื—ึธื˜ึฐืึธื” ื™ึฐืจื•ึผืฉืึธืœึทึดื ืขึทืœึพื›ึผึตืŸ ืœึฐื ึดื™ื“ึธื” ื”ึธื™ึธืชึธื” ื›ึผึธืœึพืžึฐื›ึทื‘ึผึฐื“ึถื™ื”ึธ ื”ึดื–ึผึดื™ืœื•ึผื”ึธ ื›ึผึดื™ึพืจึธืื•ึผ ืขึถืจึฐื•ึธืชึธื”ึผ ื’ึผึทืึพื”ึดื™ื ื ึถืึถื ึฐื—ึธื” ื•ึทืชึผึธืฉืึธื‘ ืึธื—ื•ึนืจืƒ 1.9 ื˜ึปืžึฐืึธืชึธื”ึผ ื‘ึผึฐืฉืื•ึผืœึถื™ื”ึธ ืœึนื ื–ึธื›ึฐืจึธื” ืึทื—ึฒืจึดื™ืชึธื”ึผ ื•ึทืชึผึตืจึถื“ ืคึผึฐืœึธืึดื™ื ืึตื™ืŸ ืžึฐื ึทื—ึตื ืœึธื”ึผ ืจึฐืึตื” ื™ึฐื”ื•ึธื” ืึถืชึพืขึธื ึฐื™ึดื™ ื›ึผึดื™ ื”ึดื’ึฐื“ึผึดื™ืœ ืื•ึนื™ึตื‘ืƒ'
1.14
ื ึดืฉื‚ึฐืงึทื“ ืขึนืœ ืคึผึฐืฉืึธืขึทื™ ื‘ึผึฐื™ึธื“ื•ึน ื™ึดืฉื‚ึฐืชึผึธืจึฐื’ื•ึผ ืขึธืœื•ึผ ืขึทืœึพืฆึทื•ึผึธืืจึดื™ ื”ึดื›ึฐืฉืึดื™ืœ ื›ึผึนื—ึดื™ ื ึฐืชึธื ึทื ึดื™ ืึฒื“ึนื ึธื™ ื‘ึผึดื™ื“ึตื™ ืœึนืึพืื•ึผื›ึทืœ ืงื•ึผืืƒ'' None
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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
15. Hebrew Bible, Ezekiel, 16.26, 23.27, 36.26 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Book of Jeremiah/Jeremiabuch โ€ข Jeremiabuch/Book of Jeremiah โ€ข Jeremiah โ€ข Jeremiah, as prophet like Moses โ€ข Jeremiah, prophet, Jeremiah, Book of โ€ข Jeremiah,, book of โ€ข 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 ื•ึทืชึผึดื–ึฐื ึดื™ ืึถืœึพื‘ึผึฐื ึตื™ึพืžึดืฆึฐืจึทื™ึดื ืฉืึฐื›ึตื ึทื™ึดืšึฐ ื’ึผึดื“ึฐืœึตื™ ื‘ึธืฉื‚ึธืจ ื•ึทืชึผึทืจึฐื‘ึผึดื™ ืึถืชึพืชึผึทื–ึฐื ึปืชึตืšึฐ ืœึฐื”ึทื›ึฐืขึดื™ืกึตื ึดื™ืƒ
23.27
ื•ึฐื”ึดืฉืึฐื‘ึผึทืชึผึดื™ ื–ึดืžึผึธืชึตืšึฐ ืžึดืžึผึตืšึฐ ื•ึฐืึถืชึพื–ึฐื ื•ึผืชึตืšึฐ ืžึตืึถืจึถืฅ ืžึดืฆึฐืจึธื™ึดื ื•ึฐืœึนืึพืชึดืฉื‚ึฐืึดื™ ืขึตื™ื ึทื™ึดืšึฐ ืึฒืœึตื™ื”ึถื ื•ึผืžึดืฆึฐืจึทื™ึดื ืœึนื ืชึดื–ึฐื›ึผึฐืจึดื™ึพืขื•ึนื“ืƒ
36.26
ื•ึฐื ึธืชึทืชึผึดื™ ืœึธื›ึถื ืœึตื‘ ื—ึธื“ึธืฉื ื•ึฐืจื•ึผื—ึท ื—ึฒื“ึธืฉืึธื” ืึถืชึผึตืŸ ื‘ึผึฐืงึดืจึฐื‘ึผึฐื›ึถื ื•ึทื”ึฒืกึดืจึนืชึดื™ ืึถืชึพืœึตื‘ ื”ึธืึถื‘ึถืŸ ืžึดื‘ึผึฐืฉื‚ึทืจึฐื›ึถื ื•ึฐื ึธืชึทืชึผึดื™ ืœึธื›ึถื ืœึตื‘ ื‘ึผึธืฉื‚ึธืจืƒ' ' None
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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
16. Hebrew Bible, 1 Chronicles, 24.6 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Baruch (Jeremiahs scribe) โ€ข 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 ื•ึทื™ึผึดื›ึฐืชึผึฐื‘ึตื ืฉืึฐืžึทืขึฐื™ึธื” ื‘ึถืŸึพื ึฐืชึทื ึฐืึตืœ ื”ึทืกึผื•ึนืคึตืจ ืžึดืŸึพื”ึทืœึผึตื•ึดื™ ืœึดืคึฐื ึตื™ ื”ึทืžึผึถืœึถืšึฐ ื•ึฐื”ึทืฉื‚ึผึธืจึดื™ื ื•ึฐืฆึธื“ื•ึนืง ื”ึทื›ึผึนื”ึตืŸ ื•ึทืึฒื—ึดื™ืžึถืœึถืšึฐ ื‘ึผึถืŸึพืึถื‘ึฐื™ึธืชึธืจ ื•ึฐืจึธืืฉืึตื™ ื”ึธืึธื‘ื•ึนืช ืœึทื›ึผึนื”ึฒื ึดื™ื ื•ึฐืœึทืœึฐื•ึดื™ึผึดื ื‘ึผึตื™ืชึพืึธื‘ ืึถื—ึธื“ ืึธื—ึปื– ืœึฐืึถืœึฐืขึธื–ึธืจ ื•ึฐืึธื—ึปื– ืึธื—ึปื– ืœึฐืึดื™ืชึธืžึธืจืƒ'' None
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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 fathersโ€™houses of the priests and of the Levites: one fatherโ€™s house being taken for Eleazar, and proportionately for Ithamar.'' None
17. Hebrew Bible, 2 Chronicles, 36.15-36.16 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Deuteronomistic History, relation to Jeremiah โ€ข Jeremiah, Prophet, โ€ข Jeremiah, and the prophetic succession โ€ข 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 ื•ึทื™ึผึดืฉืึฐืœึทื— ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึตื™ ืึฒื‘ื•ึนืชึตื™ื”ึถื ืขึฒืœึตื™ื”ึถื ื‘ึผึฐื™ึทื“ ืžึทืœึฐืึธื›ึธื™ื• ื”ึทืฉืึฐื›ึผึตื ื•ึฐืฉืึธืœื•ึนื—ึท ื›ึผึดื™ึพื—ึธืžึทืœ ืขึทืœึพืขึทืžึผื•ึน ื•ึฐืขึทืœึพืžึฐืขื•ึนื ื•ึนืƒ 36.16 ื•ึทื™ึผึดื”ึฐื™ื•ึผ ืžึทืœึฐืขึดื‘ึดื™ื ื‘ึผึฐืžึทืœึฐืึฒื›ึตื™ ื”ึธืึฑืœึนื”ึดื™ื ื•ึผื‘ื•ึนื–ึดื™ื ื“ึผึฐื‘ึธืจึธื™ื• ื•ึผืžึดืชึผึทืขึฐืชึผึฐืขึดื™ื ื‘ึผึดื ึฐื‘ึดืึธื™ื• ืขึทื“ ืขึฒืœื•ึนืช ื—ึฒืžึทืชึพื™ึฐื”ื•ึธื” ื‘ึผึฐืขึทืžึผื•ึน ืขึทื“ึพืœึฐืึตื™ืŸ ืžึทืจึฐืคึผึตืืƒ'' None
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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
18. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: โ€ข Jeremiah, prophet, LXX โ€ข Prophecy, of Jeremiah

 Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lordโ€™s 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

19. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: โ€ข Deuteronomistic History, relation to Jeremiah โ€ข Jeremiah โ€ข 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

20. Septuagint, 1 Maccabees, 7.16 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Jeremiah โ€ข 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
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: โ€ข Eupolemus, Jeremiah โ€ข 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
22. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Deuteronomistic History, relation to Jeremiah โ€ข 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 Lordโ€™s Prayer, 22

23. New Testament, 1 Corinthians, 11.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Jeremiah โ€ข Jeremiah, Origens homilies on โ€ข 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

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11.25 ฮคฮฟแฟฆฯ„ฮฟ ฯ„แฝธ ฯ€ฮฟฯ„ฮฎฯฮนฮฟฮฝ แผก ฮบฮฑฮนฮฝแฝดฮดฮนฮฑฮธฮฎฮบฮทแผฯƒฯ„แฝถฮฝ แผฮฝฯ„แฟทแผฮผแฟทฮฑแผตฮผฮฑฯ„ฮนยทฯ„ฮฟแฟฆฯ„ฮฟ ฯ€ฮฟฮนฮตแฟ–ฯ„ฮต, แฝฯƒฮฌฮบฮนฯ‚ แผแฝฐฮฝ ฯ€ฮฏฮฝฮทฯ„ฮต, ฮตแผฐฯ‚ ฯ„แฝดฮฝ แผฮผแฝดฮฝ แผ€ฮฝฮฌฮผฮฝฮทฯƒฮนฮฝ.'' None
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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
24. New Testament, Acts, 2.30-2.36 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข 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

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2.30 ฯ€ฯฮฟฯ†ฮฎฯ„ฮทฯ‚ ฮฟแฝ–ฮฝ แฝ‘ฯ€ฮฌฯฯ‡ฯ‰ฮฝ, ฮบฮฑแฝถ ฮตแผฐฮดแฝผฯ‚ แฝ…ฯ„ฮน แฝ…ฯฮบแฟณ แฝคฮผฮฟฯƒฮตฮฝ ฮฑแฝฯ„แฟท แฝ ฮธฮตแฝธฯ‚แผฮบ ฮบฮฑฯฯ€ฮฟแฟฆ ฯ„แฟ†ฯ‚ แฝ€ฯƒฯ†ฯฮฟฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑฮธฮฏฯƒฮฑฮน แผฯ€แฝถ ฯ„แฝธฮฝ ฮธฯฯŒฮฝฮฟฮฝ ฮฑแฝฯ„ฮฟแฟฆ, 2.31 ฯ€ฯฮฟฮนฮดแฝผฮฝ แผฮปฮฌฮปฮทฯƒฮตฮฝ ฯ€ฮตฯแฝถ ฯ„แฟ†ฯ‚ แผ€ฮฝฮฑฯƒฯ„ฮฌฯƒฮตฯ‰ฯ‚ ฯ„ฮฟแฟฆ ฯ‡ฯฮนฯƒฯ„ฮฟแฟฆ แฝ…ฯ„ฮน ฮฟแฝ”ฯ„ฮต แผฮฝฮบฮฑฯ„ฮตฮปฮตฮฏฯ†ฮธฮท ฮตแผฐฯ‚ แพ„ฮดฮทฮฝ ฮฟแฝ”ฯ„ฮต แผก ฯƒแฝฐฯฮพ ฮฑแฝฯ„ฮฟแฟฆฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯ†ฮธฮฟฯฮฌฮฝ. 2.32 ฯ„ฮฟแฟฆฯ„ฮฟฮฝ ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ แผ€ฮฝฮญฯƒฯ„ฮทฯƒฮตฮฝ แฝ ฮธฮตฯŒฯ‚, ฮฟแฝ— ฯ€ฮฌฮฝฯ„ฮตฯ‚ แผกฮผฮตแฟ–ฯ‚ แผฯƒฮผแฝฒฮฝ ฮผฮฌฯฯ„ฯ…ฯฮตฯ‚. 2.33 ฯ„แฟ‡ ฮดฮตฮพฮนแพท ฮฟแฝ–ฮฝ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ แฝ‘ฯˆฯ‰ฮธฮตแฝถฯ‚ ฯ„ฮฎฮฝ ฯ„ฮต แผฯ€ฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฯ„ฮฟแฟฆ ฯ€ฮฝฮตฯฮผฮฑฯ„ฮฟฯ‚ ฯ„ฮฟแฟฆ แผฮณฮฏฮฟฯ… ฮปฮฑฮฒแฝผฮฝ ฯ€ฮฑฯแฝฐ ฯ„ฮฟแฟฆ ฯ€ฮฑฯ„ฯแฝธฯ‚ แผฮพฮญฯ‡ฮตฮตฮฝ ฯ„ฮฟแฟฆฯ„ฮฟ แฝƒ แฝ‘ฮผฮตแฟ–ฯ‚ ฮบฮฑแฝถ ฮฒฮปฮญฯ€ฮตฯ„ฮต ฮบฮฑแฝถ แผ€ฮบฮฟฯฮตฯ„ฮต. 2.34 ฮฟแฝ ฮณแฝฐฯ ฮ”ฮฑฯ…ฮตแฝถฮด แผ€ฮฝฮญฮฒฮท ฮตแผฐฯ‚ ฯ„ฮฟแฝบฯ‚ ฮฟแฝฯฮฑฮฝฮฟฯฯ‚, ฮปฮญฮณฮตฮน ฮดแฝฒ ฮฑแฝฯ„ฯŒฯ‚ 2.35 2.36 แผ€ฯƒฯ†ฮฑฮปแฟถฯ‚ ฮฟแฝ–ฮฝ ฮณฮนฮฝฯ‰ฯƒฮบฮญฯ„ฯ‰ ฯ€แพถฯ‚ ฮฟแผถฮบฮฟฯ‚ แผธฯƒฯฮฑแฝดฮป แฝ…ฯ„ฮน ฮบฮฑแฝถ ฮบฯฯฮนฮฟฮฝ ฮฑแฝฯ„แฝธฮฝ ฮบฮฑแฝถ ฯ‡ฯฮนฯƒฯ„แฝธฮฝ แผฯ€ฮฟฮฏฮทฯƒฮตฮฝ แฝ ฮธฮตฯŒฯ‚, ฯ„ฮฟแฟฆฯ„ฮฟฮฝ ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ แฝƒฮฝ แฝ‘ฮผฮตแฟ–ฯ‚ แผฯƒฯ„ฮฑฯ…ฯฯŽฯƒฮฑฯ„ฮต.'' None
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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
25. New Testament, Luke, 4.15-4.21, 22.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Jeremiah โ€ข Jeremiah, Origens homilies on โ€ข R. Jeremiah โ€ข R. Jeremiah, Jericho โ€ข 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

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4.15 ฮบฮฑแฝถ ฮฑแฝฯ„แฝธฯ‚ แผฮดฮฏฮดฮฑฯƒฮบฮตฮฝ แผฮฝ ฯ„ฮฑแฟ–ฯ‚ ฯƒฯ…ฮฝฮฑฮณฯ‰ฮณฮฑแฟ–ฯ‚ ฮฑแฝฯ„แฟถฮฝ, ฮดฮฟฮพฮฑฮถฯŒฮผฮตฮฝฮฟฯ‚ แฝ‘ฯ€แฝธ ฯ€ฮฌฮฝฯ„ฯ‰ฮฝ. 4.16 ฮšฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮตแผฐฯ‚ ฮฮฑฮถฮฑฯฮฌ, ฮฟแฝ— แผฆฮฝ ฯ„ฮตฮธฯฮฑฮผฮผฮญฮฝฮฟฯ‚, ฮบฮฑแฝถ ฮตแผฐฯƒแฟ†ฮปฮธฮตฮฝ ฮบฮฑฯ„แฝฐ ฯ„แฝธ ฮตแผฐฯ‰ฮธแฝธฯ‚ ฮฑแฝฯ„แฟท แผฮฝ ฯ„แฟ‡ แผกฮผฮญฯแพณ ฯ„แฟถฮฝ ฯƒฮฑฮฒฮฒฮฌฯ„ฯ‰ฮฝ ฮตแผฐฯ‚ ฯ„แฝดฮฝ ฯƒฯ…ฮฝฮฑฮณฯ‰ฮณฮฎฮฝ, ฮบฮฑแฝถ แผ€ฮฝฮญฯƒฯ„ฮท แผ€ฮฝฮฑฮณฮฝแฟถฮฝฮฑฮน. 4.17 ฮบฮฑแฝถ แผฯ€ฮตฮดฯŒฮธฮท ฮฑแฝฯ„แฟท ฮฒฮนฮฒฮปฮฏฮฟฮฝ ฯ„ฮฟแฟฆ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฟฯ… แผจฯƒฮฑฮฏฮฟฯ…, ฮบฮฑแฝถ แผ€ฮฝฮฟฮฏฮพฮฑฯ‚ ฯ„แฝธ ฮฒฮนฮฒฮปฮฏฮฟฮฝ ฮตแฝ—ฯฮตฮฝ ฯ„แฝธฮฝ ฯ„ฯŒฯ€ฮฟฮฝ ฮฟแฝ— แผฆฮฝ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ 4.18 ฮ ฮฝฮตแฟฆฮผฮฑ ฮšฯ…ฯฮฏฮฟฯ… แผฯ€สผ แผฮผฮญ, ฮฟแฝ— ฮตแผตฮฝฮตฮบฮตฮฝ แผ”ฯ‡ฯฮนฯƒฮญฮฝ ฮผฮต ฮตแฝฮฑฮณฮณฮตฮปฮฏฯƒฮฑฯƒฮธฮฑฮน ฯ€ฯ„ฯ‰ฯ‡ฮฟแฟ–ฯ‚, แผ€ฯ€ฮญฯƒฯ„ฮฑฮปฮบฮญฮฝ ฮผฮต ฮบฮทฯฯฮพฮฑฮน ฮฑแผฐฯ‡ฮผฮฑฮปฯŽฯ„ฮฟฮนฯ‚ แผ„ฯ†ฮตฯƒฮนฮฝ ฮบฮฑแฝถ ฯ„ฯ…ฯ†ฮปฮฟแฟ–ฯ‚ แผ€ฮฝฮฌฮฒฮปฮตฯˆฮนฮฝ, แผ€ฯ€ฮฟฯƒฯ„ฮตแฟ–ฮปฮฑฮน ฯ„ฮตฮธฯฮฑฯ…ฯƒฮผฮญฮฝฮฟฯ…ฯ‚ แผฮฝ แผ€ฯ†ฮญฯƒฮตฮน, 4.19 ฮบฮทฯฯฮพฮฑฮน แผฮฝฮนฮฑฯ…ฯ„แฝธฮฝ ฮšฯ…ฯฮฏฮฟฯ… ฮดฮตฮบฯ„ฯŒฮฝ. 4.20 ฮบฮฑแฝถ ฯ€ฯ„ฯฮพฮฑฯ‚ ฯ„แฝธ ฮฒฮนฮฒฮปฮฏฮฟฮฝ แผ€ฯ€ฮฟฮดฮฟแฝบฯ‚ ฯ„แฟท แฝ‘ฯ€ฮทฯฮญฯ„แฟƒ แผฮบฮฌฮธฮนฯƒฮตฮฝยท ฮบฮฑแฝถ ฯ€ฮฌฮฝฯ„ฯ‰ฮฝ ฮฟแผฑ แฝ€ฯ†ฮธฮฑฮปฮผฮฟแฝถ แผฮฝ ฯ„แฟ‡ ฯƒฯ…ฮฝฮฑฮณฯ‰ฮณแฟ‡ แผฆฯƒฮฑฮฝ แผ€ฯ„ฮตฮฝฮฏฮถฮฟฮฝฯ„ฮตฯ‚ ฮฑแฝฯ„แฟท. 4.21 แผคฯฮพฮฑฯ„ฮฟ ฮดแฝฒ ฮปฮญฮณฮตฮนฮฝ ฯ€ฯแฝธฯ‚ ฮฑแฝฯ„ฮฟแฝบฯ‚ แฝ…ฯ„ฮน ฮฃฮฎฮผฮตฯฮฟฮฝ ฯ€ฮตฯ€ฮปฮฎฯฯ‰ฯ„ฮฑฮน แผก ฮณฯฮฑฯ†แฝด ฮฑแฝ•ฯ„ฮท แผฮฝ ฯ„ฮฟแฟ–ฯ‚ แฝ ฯƒแฝถฮฝ แฝ‘ฮผแฟถฮฝ.
22.20
ฮบฮฑแฝถ ฯ„แฝธ ฯ€ฮฟฯ„ฮฎฯฮนฮฟฮฝ แฝกฯƒฮฑฯฯ„ฯ‰ฯ‚ ฮผฮตฯ„แฝฐ ฯ„แฝธ ฮดฮตฮนฯ€ฮฝแฟ†ฯƒฮฑฮน, ฮปฮญฮณฯ‰ฮฝ ฮคฮฟแฟฆฯ„ฮฟ ฯ„แฝธ ฯ€ฮฟฯ„ฮฎฯฮนฮฟฮฝ แผก ฮบฮฑฮนฮฝแฝด ฮดฮนฮฑฮธฮฎฮบฮท แผฮฝ ฯ„แฟท ฮฑแผตฮผฮฑฯ„ฮฏ ฮผฮฟฯ…, ฯ„แฝธ แฝ‘ฯ€แฝฒฯ แฝ‘ฮผแฟถฮฝ แผฮบฯ‡ฯ…ฮฝฮฝฯŒฮผฮตฮฝฮฟฮฝโŸง.'' None
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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
26. New Testament, Mark, 8.27-8.32, 11.17 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข 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 ฮšฮฑแฝถ แผฮพแฟ†ฮปฮธฮตฮฝ แฝ แผธฮทฯƒฮฟแฟฆฯ‚ ฮบฮฑแฝถ ฮฟแผฑ ฮผฮฑฮธฮทฯ„ฮฑแฝถ ฮฑแฝฯ„ฮฟแฟฆ ฮตแผฐฯ‚ ฯ„แฝฐฯ‚ ฮบฯŽฮผฮฑฯ‚ ฮšฮฑฮนฯƒฮฑฯฮฏฮฑฯ‚ ฯ„แฟ†ฯ‚ ฮฆฮนฮปฮฏฯ€ฯ€ฮฟฯ…ยท ฮบฮฑแฝถ แผฮฝ ฯ„แฟ‡ แฝฮดแฟท แผฯ€ฮทฯฯŽฯ„ฮฑ ฯ„ฮฟแฝบฯ‚ ฮผฮฑฮธฮทฯ„แฝฐฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฮปฮญฮณฯ‰ฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮคฮฏฮฝฮฑ ฮผฮต ฮปฮญฮณฮฟฯ…ฯƒฮนฮฝ ฮฟแผฑ แผ„ฮฝฮธฯฯ‰ฯ€ฮฟฮน ฮตแผถฮฝฮฑฮน; 8.28 ฮฟแผฑ ฮดแฝฒ ฮตแผถฯ€ฮฑฮฝ ฮฑแฝฯ„แฟท ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ แฝ…ฯ„ฮน แผธฯ‰ฮฌฮฝฮทฮฝ ฯ„แฝธฮฝ ฮฒฮฑฯ€ฯ„ฮนฯƒฯ„ฮฎฮฝ, ฮบฮฑแฝถ แผ„ฮปฮปฮฟฮน แผจฮปฮตฮฏฮฑฮฝ, แผ„ฮปฮปฮฟฮน ฮดแฝฒ แฝ…ฯ„ฮน ฮตแผทฯ‚ ฯ„แฟถฮฝ ฯ€ฯฮฟฯ†ฮทฯ„แฟถฮฝ. 8.29 ฮบฮฑแฝถ ฮฑแฝฯ„แฝธฯ‚ แผฯ€ฮทฯฯŽฯ„ฮฑ ฮฑแฝฯ„ฮฟฯฯ‚ แฝ™ฮผฮตแฟ–ฯ‚ ฮดแฝฒ ฯ„ฮฏฮฝฮฑ ฮผฮต ฮปฮญฮณฮตฯ„ฮต ฮตแผถฮฝฮฑฮน; แผ€ฯ€ฮฟฮบฯฮนฮธฮตแฝถฯ‚ แฝ ฮ ฮญฯ„ฯฮฟฯ‚ ฮปฮญฮณฮตฮน ฮฑแฝฯ„แฟท ฮฃแฝบ ฮตแผถ แฝ ฯ‡ฯฮนฯƒฯ„ฯŒฯ‚. 8.30 ฮบฮฑแฝถ แผฯ€ฮตฯ„ฮฏฮผฮทฯƒฮตฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ แผตฮฝฮฑ ฮผฮทฮดฮตฮฝแฝถ ฮปฮญฮณฯ‰ฯƒฮนฮฝ ฯ€ฮตฯแฝถ ฮฑแฝฯ„ฮฟแฟฆ. 8.31 ฮšฮฑแฝถ แผคฯฮพฮฑฯ„ฮฟ ฮดฮนฮดฮฌฯƒฮบฮตฮนฮฝ ฮฑแฝฯ„ฮฟแฝบฯ‚ แฝ…ฯ„ฮน ฮดฮตแฟ– ฯ„แฝธฮฝ ฯ…แผฑแฝธฮฝ ฯ„ฮฟแฟฆ แผ€ฮฝฮธฯฯŽฯ€ฮฟฯ… ฯ€ฮฟฮปฮปแฝฐ ฯ€ฮฑฮธฮตแฟ–ฮฝ ฮบฮฑแฝถ แผ€ฯ€ฮฟฮดฮฟฮบฮนฮผฮฑฯƒฮธแฟ†ฮฝฮฑฮน แฝ‘ฯ€แฝธ ฯ„แฟถฮฝ ฯ€ฯฮตฯƒฮฒฯ…ฯ„ฮญฯฯ‰ฮฝ ฮบฮฑแฝถ ฯ„แฟถฮฝ แผ€ฯฯ‡ฮนฮตฯฮญฯ‰ฮฝ ฮบฮฑแฝถ ฯ„แฟถฮฝ ฮณฯฮฑฮผฮผฮฑฯ„ฮญฯ‰ฮฝ ฮบฮฑแฝถ แผ€ฯ€ฮฟฮบฯ„ฮฑฮฝฮธแฟ†ฮฝฮฑฮน ฮบฮฑแฝถ ฮผฮตฯ„แฝฐ ฯ„ฯฮตแฟ–ฯ‚ แผกฮผฮญฯฮฑฯ‚ แผ€ฮฝฮฑฯƒฯ„แฟ†ฮฝฮฑฮนยท 8.32 ฮบฮฑแฝถ ฯ€ฮฑฯฯฮทฯƒฮฏแพณ ฯ„แฝธฮฝ ฮปฯŒฮณฮฟฮฝ แผฮปฮฌฮปฮตฮน. ฮบฮฑแฝถ ฯ€ฯฮฟฯƒฮปฮฑฮฒฯŒฮผฮตฮฝฮฟฯ‚ แฝ ฮ ฮญฯ„ฯฮฟฯ‚ ฮฑแฝฯ„แฝธฮฝ แผคฯฮพฮฑฯ„ฮฟ แผฯ€ฮนฯ„ฮนฮผแพทฮฝ ฮฑแฝฯ„แฟท.
11.17
ฮบฮฑแฝถ แผฮดฮฏฮดฮฑฯƒฮบฮตฮฝ ฮบฮฑแฝถ แผ”ฮปฮตฮณฮตฮฝ ฮŸแฝ ฮณฮญฮณฯฮฑฯ€ฯ„ฮฑฮน แฝ…ฯ„ฮน แฝ‰ ฮฟแผถฮบฯŒฯ‚ ฮผฮฟฯ… ฮฟแผถฮบฮฟฯ‚ ฯ€ฯฮฟฯƒฮตฯ…ฯ‡แฟ†ฯ‚ ฮบฮปฮทฮธฮฎฯƒฮตฯ„ฮฑฮน ฯ€แพถฯƒฮนฮฝ ฯ„ฮฟแฟ–ฯ‚ แผ”ฮธฮฝฮตฯƒฮนฮฝ; แฝ‘ฮผฮตแฟ–ฯ‚ ฮดแฝฒ ฯ€ฮตฯ€ฮฟฮนฮฎฮบฮฑฯ„ฮต ฮฑแฝฯ„แฝธฮฝ ฯƒฯ€ฮฎฮปฮฑฮนฮฟฮฝ ฮปแฟƒฯƒฯ„แฟถฮฝ.'' 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
27. New Testament, Matthew, 16.13-16.16, 16.21-16.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข 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 แผ˜ฮปฮธแฝผฮฝ ฮดแฝฒ แฝ แผธฮทฯƒฮฟแฟฆฯ‚ ฮตแผฐฯ‚ ฯ„แฝฐ ฮผฮญฯฮท ฮšฮฑฮนฯƒฮฑฯฮฏฮฑฯ‚ ฯ„แฟ†ฯ‚ ฮฆฮนฮปฮฏฯ€ฯ€ฮฟฯ… แผ ฯฯŽฯ„ฮฑ ฯ„ฮฟแฝบฯ‚ ฮผฮฑฮธฮทฯ„แฝฐฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฮปฮญฮณฯ‰ฮฝ ฮคฮฏฮฝฮฑ ฮปฮญฮณฮฟฯ…ฯƒฮนฮฝ ฮฟแผฑ แผ„ฮฝฮธฯฯ‰ฯ€ฮฟฮน ฮตแผถฮฝฮฑฮน ฯ„แฝธฮฝ ฯ…แผฑแฝธฮฝ ฯ„ฮฟแฟฆ แผ€ฮฝฮธฯฯŽฯ€ฮฟฯ…; 16.14 ฮฟแผฑ ฮดแฝฒ ฮตแผถฯ€ฮฑฮฝ ฮŸแผฑ ฮผแฝฒฮฝ แผธฯ‰ฮฌฮฝฮทฮฝ ฯ„แฝธฮฝ ฮฒฮฑฯ€ฯ„ฮนฯƒฯ„ฮฎฮฝ, แผ„ฮปฮปฮฟฮน ฮดแฝฒ แผจฮปฮตฮฏฮฑฮฝ, แผ•ฯ„ฮตฯฮฟฮน ฮดแฝฒ แผธฮตฯฮตฮผฮฏฮฑฮฝ แผข แผ•ฮฝฮฑ ฯ„แฟถฮฝ ฯ€ฯฮฟฯ†ฮทฯ„แฟถฮฝ. 16.15 ฮปฮญฮณฮตฮน ฮฑแฝฯ„ฮฟแฟ–ฯ‚ แฝ™ฮผฮตแฟ–ฯ‚ ฮดแฝฒ ฯ„ฮฏฮฝฮฑ ฮผฮต ฮปฮญฮณฮตฯ„ฮต ฮตแผถฮฝฮฑฮน; 16.16 แผ€ฯ€ฮฟฮบฯฮนฮธฮตแฝถฯ‚ ฮดแฝฒ ฮฃฮฏฮผฯ‰ฮฝ ฮ ฮญฯ„ฯฮฟฯ‚ ฮตแผถฯ€ฮตฮฝ ฮฃแฝบ ฮตแผถ แฝ ฯ‡ฯฮนฯƒฯ„แฝธฯ‚ แฝ ฯ…แผฑแฝธฯ‚ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯ„ฮฟแฟฆ ฮถแฟถฮฝฯ„ฮฟฯ‚.
16.21
ฮ‘ฮ ฮŸ ฮคฮŸฮคฮ• แผคฯฮพฮฑฯ„ฮฟ แผธฮทฯƒฮฟแฟฆฯ‚ ฮงฯฮนฯƒฯ„แฝธฯ‚ ฮดฮตฮนฮบฮฝฯฮตฮนฮฝ ฯ„ฮฟแฟ–ฯ‚ ฮผฮฑฮธฮทฯ„ฮฑแฟ–ฯ‚ ฮฑแฝฯ„ฮฟแฟฆ แฝ…ฯ„ฮน ฮดฮตแฟ– ฮฑแฝฯ„แฝธฮฝ ฮตแผฐฯ‚ แผธฮตฯฮฟฯƒฯŒฮปฯ…ฮผฮฑ แผ€ฯ€ฮตฮปฮธฮตแฟ–ฮฝ ฮบฮฑแฝถ ฯ€ฮฟฮปฮปแฝฐ ฯ€ฮฑฮธฮตแฟ–ฮฝ แผ€ฯ€แฝธ ฯ„แฟถฮฝ ฯ€ฯฮตฯƒฮฒฯ…ฯ„ฮญฯฯ‰ฮฝ ฮบฮฑแฝถ แผ€ฯฯ‡ฮนฮตฯฮญฯ‰ฮฝ ฮบฮฑแฝถ ฮณฯฮฑฮผฮผฮฑฯ„ฮญฯ‰ฮฝ ฮบฮฑแฝถ แผ€ฯ€ฮฟฮบฯ„ฮฑฮฝฮธแฟ†ฮฝฮฑฮน ฮบฮฑแฝถ ฯ„แฟ‡ ฯ„ฯฮฏฯ„แฟƒ แผกฮผฮญฯแพณ แผฮณฮตฯฮธแฟ†ฮฝฮฑฮน. 16.22 ฮบฮฑแฝถ ฯ€ฯฮฟฯƒฮปฮฑฮฒฯŒฮผฮตฮฝฮฟฯ‚ ฮฑแฝฯ„แฝธฮฝ แฝ ฮ ฮญฯ„ฯฮฟฯ‚ แผคฯฮพฮฑฯ„ฮฟ แผฯ€ฮนฯ„ฮนฮผแพทฮฝ ฮฑแฝฯ„แฟท ฮปฮญฮณฯ‰ฮฝ แผฝฮปฮตฯŽฯ‚ ฯƒฮฟฮน, ฮบฯฯฮนฮตยท ฮฟแฝ ฮผแฝด แผ”ฯƒฯ„ฮฑฮน ฯƒฮฟฮน ฯ„ฮฟแฟฆฯ„ฮฟ.'' 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
28. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข 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

29. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Jeremiah (prophet), Gods charge to โ€ข Jeremiah (prophet), imprisonment of โ€ข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โ€ข Jeremiah, book of, haftarot of rebuke โ€ข Jeremiah, book of, on Gods presence in exile โ€ข R. Jeremiah โ€ข R. Jeremiah, Jericho โ€ข midrash, on Jeremiah โ€ข 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 ืžื‘ื˜ืœื™ืŸ ืช"ืช ืœื”ื•ืฆืืช ื”ืžืช ื•ืœื”ื›ื ืกืช ื”ื›ืœื” ืืžืจื• ืขืœื™ื• ืขืœ ืจ\' ื™ื”ื•ื“ื” ื‘ืจ\' ืื™ืœืขืื™ ืฉื”ื™ื” ืžื‘ื˜ืœ ืช"ืช ืœื”ื•ืฆืืช ื”ืžืช ื•ืœื”ื›ื ืกืช ื”ื›ืœื” ื‘ื“"ื ื‘ืฉืื™ืŸ ืฉื ื›ืœ ืฆื•ืจื›ื• ืื‘ืœ ื™ืฉ ืฉื ื›ืœ ืฆื•ืจื›ื• ืื™ืŸ ืžื‘ื˜ืœื™ืŸ,ื•ื›ืžื” ื›ืœ ืฆื•ืจื›ื• ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ืื™ื ื™ื ืžืฉืžื™ื” ื“ืจื‘ ืชืจื™ืกืจ ืืœืคื™ ื’ื‘ืจื™ ื•ืฉื™ืชื ืืœืคื™ ืฉื™ืคื•ืจื™ ื•ืืžืจื™ ืœื” ืชืจื™ืกืจ ืืœืคื™ ื’ื‘ืจื™ ื•ืžื™ื ื™ื™ื”ื• ืฉื™ืชื ืืœืคื™ ืฉื™ืคื•ืจื™ ืขื•ืœื ืืžืจ ื›ื’ื•ืŸ ื“ื—ื™ื™ืฆื™ ื’ื‘ืจื™ ืžืื‘ื•ืœื ืขื“ ืกื™ื›ืจื,ืจื‘ ืฉืฉืช ืืžืจ ื›ื ืชื™ื ืชื” ื›ืš ื ื˜ื™ืœืชื” ืžื” ื ืชื™ื ืชื” ื‘ืฉืฉื™ื ืจื™ื‘ื•ื ืืฃ ื ื˜ื™ืœืชื” ื‘ืก\' ืจื™ื‘ื•ื ื”"ืž ืœืžืืŸ ื“ืงืจื™ ื•ืชื ื™ ืื‘ืœ ืœืžืืŸ ื“ืžืชื ื™ ืœื™ืช ืœื™ื” ืฉื™ืขื•ืจื,ืชื ื™ื ืจ"ืฉ ื‘ืŸ ื™ื•ื—ื™ ืื•ืžืจ ื‘ื•ื ื•ืจืื” ื›ืžื” ื—ื‘ื™ื‘ื™ืŸ ื™ืฉืจืืœ ืœืคื ื™ ื”ืงื‘"ื” ืฉื‘ื›ืœ ืžืงื•ื ืฉื’ืœื• ืฉื›ื™ื ื” ืขืžื”ืŸ ื’ืœื• ืœืžืฆืจื™ื ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ (ืฉืžื•ืืœ ื ื‘, ื›ื–) ื”ื ื’ืœื” ื ื’ืœื™ืชื™ ืœื‘ื™ืช ืื‘ื™ืš ื‘ื”ื™ื•ืชื ื‘ืžืฆืจื™ื ื•ื’ื•\' ื’ืœื• ืœื‘ื‘ืœ ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ (ื™ืฉืขื™ื”ื• ืžื’, ื™ื“) ืœืžืขื ื›ื ืฉืœื—ืชื™ ื‘ื‘ืœื” ื•ืืฃ ื›ืฉื”ืŸ ืขืชื™ื“ื™ืŸ ืœื™ื’ืืœ ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ (ื“ื‘ืจื™ื ืœ, ื’) ื•ืฉื‘ ื”\' ืืœื”ื™ืš ืืช ืฉื‘ื•ืชืš ื•ื”ืฉื™ื‘ ืœื ื ืืžืจ ืืœื ื•ืฉื‘ ืžืœืžื“ ืฉื”ืงื‘"ื” ืฉื‘ ืขืžื”ืŸ ืžื‘ื™ืŸ ื”ื’ืœื™ื•ืช,ื‘ื‘ื‘ืœ ื”ื™ื›ื ืืžืจ ืื‘ื™ื™ ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ื”ื•ืฆืœ ื•ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ื•ืœื ืชื™ืžื ื”ื›ื ื•ื”ื›ื ืืœื ื–ืžื ื™ืŸ ื”ื›ื ื•ื–ืžื ื™ืŸ ื”ื›ื ืืžืจ ืื‘ื™ื™ ืชื™ืชื™ ืœื™ ื“ื›ื™ ืžืจื—ื™ืงื ื ืคืจืกื” ืขื™ื™ืœื ื ื•ืžืฆืœื™ื ื ื”ืชื ืื‘ื•ื” ื“ืฉืžื•ืืœ ื•ืœื•ื™ ื”ื•ื• ื™ืชื‘ื™ ื‘ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ืืชื™ื ืฉื›ื™ื ื” ืฉืžืขื• ืงื•ืœ ืจื™ื’ืฉื ืงืžื• ื•ื ืคืงื•,ืจื‘ ืฉืฉืช ื”ื•ื” ื™ืชื™ื‘ ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ืืชื™ื ืฉื›ื™ื ื” ื•ืœื ื ืคืง ืืชื• ืžืœืื›ื™ ื”ืฉืจืช ื•ืงื ืžื‘ืขืชื• ืœื™ื” ืืžืจ ืœืคื ื™ื• ืจื‘ืฉ"ืข ืขืœื•ื‘ ื•ืฉืื™ื ื• ืขืœื•ื‘ ืžื™ ื ื“ื—ื” ืžืคื ื™ ืžื™ ืืžืจ ืœื”ื• ืฉื‘ืงื•ื”ื•,(ื™ื—ื–ืงืืœ ื™ื, ื˜ื–) ื•ืื”ื™ ืœื”ื ืœืžืงื“ืฉ ืžืขื˜ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืืœื• ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉื‘ื‘ื‘ืœ ื•ืจ"ื ืืžืจ ื–ื” ื‘ื™ืช ืจื‘ื™ื ื• ืฉื‘ื‘ื‘ืœ,ื“ืจืฉ ืจื‘ื ืžืื™ ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ืฆ, ื) ื”\' ืžืขื•ืŸ ืืชื” ื”ื™ื™ืช ืœื ื• ืืœื• ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืืžืจ ืื‘ื™ื™ ืžืจื™ืฉ ื”ื•ืื™ ื’ืจื™ืกื ื ื‘ื‘ื™ืชื ื•ืžืฆืœื™ื ื ื‘ื‘ื™ ื›ื ืฉืชื ื›ื™ื•ืŸ ื“ืฉืžืขื™ืช ืœื”ื ื“ืงืืžืจ ื“ื•ื“ (ืชื”ืœื™ื ื›ื•, ื—) ื”\' ืื”ื‘ืชื™ ืžืขื•ืŸ ื‘ื™ืชืš ื”ื•ืื™ ื’ืจื™ืกื ื ื‘ื‘ื™ ื›ื ื™ืฉืชื,ืชื ื™ื ืจ"ื ื”ืงืคืจ ืื•ืžืจ ืขืชื™ื“ื™ืŸ ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉื‘ื‘ื‘ืœ ืฉื™ืงื‘ืขื• ื‘ื"ื™ ืฉื ืืžืจ (ื™ืจืžื™ื”ื• ืžื•, ื™ื—) ื›ื™ ื›ืชื‘ื•ืจ ื‘ื”ืจื™ื ื•ื›ื›ืจืžืœ ื‘ื™ื ื™ื‘ื ื•ื”ืœื ื“ื‘ืจื™ื ืง"ื• ื•ืžื” ืชื‘ื•ืจ ื•ื›ืจืžืœ ืฉืœื ื‘ืื• ืืœื ืœืคื™ ืฉืขื” ืœืœืžื•ื“ ืชื•ืจื” ื ืงื‘ืขื™ื ื‘ืืจืฅ ื™ืฉืจืืœ ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉืงื•ืจื™ืŸ ื•ืžืจื‘ื™ืฆื™ืŸ ื‘ื”ืŸ ืชื•ืจื” ืขืื›"ื•,ื“ืจืฉ ื‘ืจ ืงืคืจื ืžืื™ ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ืกื—, ื™ื–) ืœืžื” ืชืจืฆื“ื•ืŸ ื”ืจื™ื ื’ื‘ื ื•ื ื™ื ื™ืฆืชื” ื‘ืช ืงื•ืœ ื•ืืžืจื” ืœื”ื ืœืžื” ืชืจืฆื• ื“ื™ืŸ ืขื ืกื™ื ื™ ื›ื•ืœื›ื ื‘ืขืœื™ ืžื•ืžื™ื ืืชื ืืฆืœ ืกื™ื ื™ ื›ืชื™ื‘ ื”ื›ื ื’ื‘ื ื•ื ื™ื ื•ื›ืชื™ื‘ ื”ืชื (ื•ื™ืงืจื ื›ื, ื›) ืื• ื’ื‘ืŸ ืื• ื“ืง ืืžืจ ืจื‘ ืืฉื™ ืฉ"ืž ื”ืื™ ืžืืŸ ื“ื™ื”ื™ืจ ื‘ืขืœ ืžื•ื ื”ื•ื:,ืื™ืŸ ืขื•ืฉื™ืŸ ืื•ืชื• ืงืคื ื“ืจื™ื: ืžืื™ ืงืคื ื“ืจื™ื ืืžืจ ืจื‘ื ืงืคื ื“ืจื™ื ื›ืฉืžื” ืžืื™ ื›ืฉืžื” ื›ืžืืŸ ื“ืืžืจ ืื“ืžืงื™ืคื ื ืื“ืจื™ ืื™ืขื•ืœ ื‘ื”ื,ื"ืจ ืื‘ื”ื• ืื ื”ื™ื” ืฉื‘ื™ืœ ืžืขื™ืงืจื ืžื•ืชืจ,ืืจ"ื  ื‘ืจ ื™ืฆื—ืง ื”ื ื›ื ืก ืข"ืž ืฉืœื ืœืขืฉื•ืช ืงืคื ื“ืจื™ื ืžื•ืชืจ ืœืขืฉื•ืชื• ืงืคื ื“ืจื™ื ื•ื"ืจ ื—ืœื‘ื• ืืžืจ ืจ"ื” ื”ื ื›ื ืก ืœื‘ื”ื›"ื  ืœื”ืชืคืœืœ ืžื•ืชืจ ืœืขืฉื•ืชื• ืงืคื ื“ืจื™ื ืฉื ื\' (ื™ื—ื–ืงืืœ ืžื•, ื˜) ื•ื‘ื‘ื ืขื ื”ืืจืฅ ืœืคื ื™ ื”\' ื‘ืžื•ืขื“ื™ื ื”ื‘ื ื“ืจืš ืฉืขืจ ืฆืคื•ืŸ ืœื”ืฉืชื—ื•ื•ืช ื™ืฆื ื“ืจืš ืฉืขืจ ื ื’ื‘:,ืขืœื• ื‘ื• ืขืฉื‘ื™ื ืœื ื™ืชืœื•ืฉ ืžืคื ื™ ืขื’ืžืช ื ืคืฉ: ื•ื”ืชื ื™ื ืื™ื ื• ืชื•ืœืฉ ื•ืžืื›ื™ืœ ืื‘ืœ ืชื•ืœืฉ ื•ืžื ื™ื— ื›ื™ ืชื ืŸ ื ืžื™ ืžืชื ื™\' ืชื•ืœืฉ ื•ืžืื›ื™ืœ ืชื ืŸ,ืช"ืจ ื‘ื™ืช ื”ืงื‘ืจื•ืช ืื™ืŸ ื ื•ื”ื’ื™ืŸ ื‘ื”ืŸ ืงืœื•ืช ืจืืฉ ืื™ืŸ ืžืจืขื™ืŸ ื‘ื”ืŸ ื‘ื”ืžื” ื•ืื™ืŸ ืžื•ืœื™ื›ื™ืŸ ื‘ื”ืŸ ืืžืช ื”ืžื™ื ื•ืื™ืŸ ืžืœืงื˜ื™ืŸ ื‘ื”ืŸ ืขืฉื‘ื™ื ื•ืื ืœื™ืงื˜ ืฉื•ืจืคืŸ ื‘ืžืงื•ืžืŸ ืžืคื ื™ ื›ื‘ื•ื“ ืžืชื™ื,ืื”ื™ื™ื ืื™ืœื™ืžื ืืกื™ืคื ื›ื™ื•ืŸ ืฉืฉื•ืจืคืŸ ื‘ืžืงื•ืžืŸ ืžืื™ ื›ื‘ื•ื“ ืžืชื™ื ืื™ื›ื ืืœื ืืจื™ืฉื:,31b ืจืืฉ ื—ื“ืฉ ืื‘ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžืคื˜ื™ืจื™ืŸ (ื™ืฉืขื™ื”ื• ื, ื™ื“) ื—ื“ืฉื™ื›ื ื•ืžื•ืขื“ื™ื›ื ืฉื ืื” ื ืคืฉื™ ื”ื™ื• ืขืœื™ ืœื˜ื•ืจื— ืžืื™ ื”ื™ื• ืขืœื™ ืœื˜ื•ืจื— ืืžืจ ื”ืงื‘"ื” ืœื ื“ื™ื™ืŸ ืœื”ื ืœื™ืฉืจืืœ ืฉื—ื•ื˜ืื™ืŸ ืœืคื ื™ ืืœื ืฉืžื˜ืจื™ื—ื™ืŸ ืื•ืชื™ ืœื™ื“ืข ืื™ื–ื• ื’ื–ื™ืจื” ืงืฉื” ืื‘ื™ื ืขืœื™ื”ื,ื‘ืชืฉืขื” ื‘ืื‘ ื’ื•ืคื™ื” ืžืื™ ืžืคื˜ืจื™ื ืŸ ืืžืจ ืจื‘ (ื™ืฉืขื™ื”ื• ื, ื›ื) ืื™ื›ื” ื”ื™ืชื” ืœื–ื•ื ื” ืžืงืจื ืžืื™ ืชื ื™ื ืื—ืจื™ื ืื•ืžืจื™ื (ื•ื™ืงืจื ื›ื•, ื™ื“) ื•ืื ืœื ืชืฉืžืขื• ืœื™ ืจ\' ื ืชืŸ ื‘ืจ ื™ื•ืกืฃ ืื•ืžืจ (ื‘ืžื“ื‘ืจ ื™ื“, ื™ื) ืขื“ ืื ื” ื™ื ืืฆื•ื ื™ ื”ืขื ื”ื–ื” ื•ื™ืฉ ืื•ืžืจื™ื (ื‘ืžื“ื‘ืจ ื™ื“, ื›ื–) ืขื“ ืžืชื™ ืœืขื“ื” ื”ืจืขื” ื”ื–ืืช ืืžืจ ืื‘ื™ื™ ื”ืื™ื“ื ื ื ื”ื•ื’ ืขืœืžื ืœืžื™ืงืจื™ (ื“ื‘ืจื™ื ื“, ื›ื”) ื›ื™ ืชื•ืœื™ื“ ื‘ื ื™ื ื•ืžืคื˜ื™ืจื™ืŸ (ื™ืจืžื™ื”ื• ื—, ื™ื’) ืืกื•ืฃ ืืกื™ืคื:,ื‘ืžืขืžื“ื•ืช ื‘ืžืขืฉื” ื‘ืจืืฉื™ืช ื•ื›ื•\': ืžื ื”ื ื™ ืžื™ืœื™ ื"ืจ ืืžื™ ืืœืžืœื ืžืขืžื“ื•ืช ืœื ื ืชืงื™ื™ืžื• ืฉืžื™ื ื•ืืจืฅ ืฉื ืืžืจ (ื™ืจืžื™ื”ื• ืœื’, ื›ื”) ืื ืœื ื‘ืจื™ืชื™ ื™ื•ืžื ื•ืœื™ืœื” ื—ื•ืงื•ืช ืฉืžื™ื ื•ืืจืฅ ืœื ืฉืžืชื™,ื•ื›ืชื™ื‘ (ื‘ืจืืฉื™ืช ื˜ื•, ื‘) ื•ื™ืืžืจ ื”\' ืืœื”ื™ื ื‘ืžื” ืื“ืข ื›ื™ ืื™ืจืฉื ื” ืืžืจ ืื‘ืจื”ื ืœืคื ื™ ื”ืงื‘"ื” ืจื‘ืฉ"ืข ืฉืžื ื—"ื• ื™ืฉืจืืœ ื—ื•ื˜ืื™ื ืœืคื ื™ืš ื•ืืชื” ืขื•ืฉื” ืœื”ื ื›ื“ื•ืจ ื”ืžื‘ื•ืœ ื•ื›ื“ื•ืจ ื”ืคืœื’ื” ืืžืจ ืœื• ืœืื•,ืืžืจ ืœืคื ื™ื• ืจื‘ืฉ"ืข ื‘ืžื” ืื“ืข ืืžืจ ืœื• ืงื—ื” ืœื™ ืขื’ืœื” ืžืฉื•ืœืฉืช ื•ื’ื•\' ืืžืจ ืœืคื ื™ื• ืจื‘ืฉ"ืข ืชื™ื ื— ื‘ื–ืžืŸ ืฉื‘ื™ืช ื”ืžืงื“ืฉ ืงื™ื™ื ื‘ื–ืžืŸ ืฉืื™ืŸ ื‘ื™ืช ื”ืžืงื“ืฉ ืงื™ื™ื ืžื” ืชื”ื ืขืœื™ื”ื ืืžืจ ืœื• ื›ื‘ืจ ืชืงื ืชื™ ืœื”ื ืกื“ืจ ืงืจื‘ื ื•ืช ื›ืœ ื–ืžืŸ ืฉืงื•ืจืื™ืŸ ื‘ื”ืŸ ืžืขืœื” ืื ื™ ืขืœื™ื”ืŸ ื›ืื™ืœื• ืžืงืจื™ื‘ื™ืŸ ืœืคื ื™ ืงืจื‘ืŸ ื•ืžื•ื—ืœ ืื ื™ ืขืœ ื›ืœ ืขื•ื ื•ืชื™ื”ื:,ื‘ืชืขื ื™ื•ืช ื‘ืจื›ื•ืช ื•ืงืœืœื•ืช ื•ืื™ืŸ ืžืคืกื™ืงื™ืŸ ื‘ืงืœืœื•ืช: ืžื”"ืž ืืžืจ ืจ\' ื—ื™ื™ื ื‘ืจ ื’ืžื“ื ืืžืจ ืจื‘ื™ ืืกื™ ื“ืืžืจ ืงืจื (ืžืฉืœื™ ื’, ื™ื) ืžื•ืกืจ ื”\' ื‘ื ื™ ืืœ ืชืžืืก,ืจื™ืฉ ืœืงื™ืฉ ืืžืจ ืœืคื™ ืฉืื™ืŸ ืื•ืžืจื™ื ื‘ืจื›ื” ืขืœ ื”ืคื•ืจืขื ื•ืช ืืœื ื”ื™ื›ื™ ืขื‘ื™ื“ ืชื ื ื›ืฉื”ื•ื ืžืชื—ื™ืœ ืžืชื—ื™ืœ ื‘ืคืกื•ืง ืฉืœืคื ื™ื”ื ื•ื›ืฉื”ื•ื ืžืกื™ื™ื ืžืกื™ื™ื ื‘ืคืกื•ืง ืฉืœืื—ืจื™ื”ืŸ,ืืžืจ ืื‘ื™ื™ ืœื ืฉื ื• ืืœื ื‘ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื‘ืœ ืงืœืœื•ืช ืฉื‘ืžืฉื ื” ืชื•ืจื” ืคื•ืกืง ืžืื™ ื˜ืขืžื ื”ืœืœื• ื‘ืœืฉื•ืŸ ืจื‘ื™ื ืืžื•ืจื•ืช ื•ืžืฉื” ืžืคื™ ื”ื’ื‘ื•ืจื” ืืžืจืŸ ื•ื”ืœืœื• ื‘ืœืฉื•ืŸ ื™ื—ื™ื“ ืืžื•ืจื•ืช ื•ืžืฉื” ืžืคื™ ืขืฆืžื• ืืžืจืŸ,ืœื•ื™ ื‘ืจ ื‘ื•ื˜ื™ ื”ื•ื” ืงืจื™ ื•ืงื ืžื’ืžื’ื ืงืžื™ื” ื“ืจื‘ ื”ื•ื ื ื‘ืืจื•ืจื™ ืืžืจ ืœื• ืื›ื ืคืฉืš ืœื ืฉื ื• ืืœื ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื‘ืœ ืฉื‘ืžืฉื ื” ืชื•ืจื” ืคื•ืกืง,ืชื ื™ื ืจ\' ืฉืžืขื•ืŸ ื‘ืŸ ืืœืขื–ืจ ืื•ืžืจ ืขื–ืจื ืชื™ืงืŸ ืœื”ืŸ ืœื™ืฉืจืืœ ืฉื™ื”ื• ืงื•ืจื™ืŸ ืงืœืœื•ืช ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืงื•ื“ื ืขืฆืจืช ื•ืฉื‘ืžืฉื ื” ืชื•ืจื” ืงื•ื“ื ืจ"ื” ืžืื™ ื˜ืขืžื ืืžืจ ืื‘ื™ื™ ื•ืื™ืชื™ืžื ืจื™ืฉ ืœืงื™ืฉ ื›ื“ื™ ืฉืชื›ืœื” ื”ืฉื ื” ื•ืงืœืœื•ืชื™ื”,ื‘ืฉืœืžื ืฉื‘ืžืฉื ื” ืชื•ืจื” ืื™ื›ื ื›ื“ื™ ืฉืชื›ืœื” ืฉื ื” ื•ืงืœืœื•ืชื™ื” ืืœื ืฉื‘ืชื•ืจืช ื›ื”ื ื™ื ืื˜ื• ืขืฆืจืช ืจืืฉ ื”ืฉื ื” ื”ื™ื ืื™ืŸ ืขืฆืจืช ื ืžื™ ืจืืฉ ื”ืฉื ื” ื”ื™ื ื“ืชื ืŸ ื•ื‘ืขืฆืจืช ืขืœ ืคื™ืจื•ืช ื”ืื™ืœืŸ,ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืืœืขื–ืจ ืื•ืžืจ ืื ื™ืืžืจื• ืœืš ื–ืงื ื™ื ืกืชื•ืจ ื•ื™ืœื“ื™ื ื‘ื ื” ืกืชื•ืจ ื•ืืœ ืชื‘ื ื” ืžืคื ื™ ืฉืกืชื™ืจืช ื–ืงื ื™ื ื‘ื ื™ืŸ ื•ื‘ื ื™ืŸ ื ืขืจื™ื ืกืชื™ืจื” ื•ืกื™ืžืŸ ืœื“ื‘ืจ (ืžืœื›ื™ื ื ื™ื‘, ื›ื) ืจื—ื‘ืขื ื‘ืŸ ืฉืœืžื”,ืช"ืจ ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื‘ืžื ื—ื” ืฉื ืงื•ืจื™ืŸ ื‘ืฉื ื™ ื‘ืฉื ื™ ืฉื ืงื•ืจื™ืŸ ื‘ื—ืžื™ืฉื™ ื‘ื—ืžื™ืฉื™ ืฉื ืงื•ืจื™ืŸ ืœืฉื‘ืช ื”ื‘ืื” ื“ื‘ืจื™ ืจ\' ืžืื™ืจ ืจ\' ื™ื”ื•ื“ื” ืื•ืžืจ ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื•ื‘ืฉื ื™ ื•ื‘ื—ืžื™ืฉื™ ื•ืœืฉื‘ืช ื”ื‘ืื”,ืืžืจ ืจื‘ื™ ื–ื™ืจื ื”ืœื›ื” ืžืงื•ื ืฉืžืคืกื™ืงื™ืŸ ื‘ืฉื‘ืช ืฉื—ืจื™ืช ืฉื ืงื•ืจื™ืŸ ื‘ืžื ื—ื” ื•ื‘ืฉื ื™ ื•ื‘ื—ืžื™ืฉื™ ื•ืœืฉื‘ืช ื”ื‘ืื” ื•ืœื™ืžื ื”ืœื›ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื” ' None29a 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: โ€œDid 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: โ€œFor 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: โ€œThen 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: โ€œHe 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 Nehardeโ€™a. 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 Nehardeโ€™a. 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 Nehardeโ€™a. 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 Nehardeโ€™a, 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? Shouldnโ€™t 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: โ€œYet 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: โ€œLord, 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: โ€œLord, 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: โ€œSurely, 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: โ€œWhy 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: โ€œHigh-peaked gavnunnimโ€ and it is written there, with regard to the blemishes that disqualify a priest: โ€œOr 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 publicโ€™s 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: โ€œAnd 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 isnโ€™t it taught in a baraita: One may not pick the grass and feed it to oneโ€™s 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 oneโ€™s 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 oneโ€™s 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: โ€œRemember what Amalek didโ€ (Deuteronomy 25:17โ€“19), 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 19:1โ€“22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: โ€œThis month haแธฅodesh shall be for youโ€ (Exodus 12:1โ€“20), 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 โ€œYour 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: โ€œThey 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 โ€œHow 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 โ€œBut if you will not hearken to meโ€ (Leviticus 26:14). Rabbi Natan bar Yosef said: They read the portion containing the verse: โ€œHow long will this people provoke me?โ€ (Numbers 14:11). And some say: They read the portion containing the verse: โ€œHow 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 โ€œWhen you shall beget childrenโ€ (Deuteronomy 4:25โ€“40), and they read as the haftara the portion of โ€œI will utterly consume themโ€ (Jeremiah 8:13โ€“9:23).,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: โ€œWere it not for My covet day and night, I would not have set the statutes of heaven and earthโ€ (Jeremiah 33:25). Godโ€™s covet is referring to the offerings sacrificed in the Temple, which sustain the world.,And with regard to Abraham it is written: โ€œAnd 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: โ€œBy what shall I know this?โ€ God said to him: โ€œTake 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: โ€œMy 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
30. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Jeremiah โ€ข Jeremiah (prophet), name interpreted โ€ข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โ€ข Jeremiah, book of, on Gods presence in exile โ€ข 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 ืฉืื ื™ ื”ืชื ื“ืฉื™ืจื” ื“ื™ื•ืžื™ื” ื”ื™ื,ืชื ื™ื ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืžืฉื•ื ืจ"ืข ื‘ืจืืฉื•ืŸ ืžื” ื”ื™ื• ืื•ืžืจื™ื (ืชื”ืœื™ื ื›ื“, ื) ืœื”\' ื”ืืจืฅ ื•ืžืœื•ืื” ืขืœ ืฉื ืฉืงื ื” ื•ื”ืงื ื” ื•ืฉืœื™ื˜ ื‘ืขื•ืœืžื•,ื‘ืฉื ื™ ืžื” ื”ื™ื• ืื•ืžืจื™ื (ืชื”ืœื™ื ืžื—, ื‘) ื’ื“ื•ืœ ื”\' ื•ืžื”ื•ืœืœ ืžืื“ ืขืœ ืฉื ืฉื—ื™ืœืง ืžืขืฉื™ื• ื•ืžืœืš ืขืœื™ื”ืŸ,ื‘ืฉืœื™ืฉื™ ื”ื™ื• ืื•ืžืจื™ื (ืชื”ืœื™ื ืคื‘, ื) ืืœื”ื™ื ื ืฆื‘ ื‘ืขื“ืช ืืœ ืขืœ ืฉื ืฉื’ื™ืœื” ืืจืฅ ื‘ื—ื›ืžืชื• ื•ื”ื›ื™ืŸ ืชื‘ืœ ืœืขื“ืชื• ื‘ืจื‘ื™ืขื™ ื”ื™ื• ืื•ืžืจื™ื (ืชื”ืœื™ื ืฆื“, ื) ืืœ ื ืงืžื•ืช ื”\' ืขืœ ืฉื ืฉื‘ืจื ื—ืžื” ื•ืœื‘ื ื” ื•ืขืชื™ื“ ืœื™ืคืจืข ืžืขื•ื‘ื“ื™ื”ืŸ,ื‘ื—ืžื™ืฉื™ ื”ื™ื• ืื•ืžืจื™ื (ืชื”ืœื™ื ืคื, ื‘) ื”ืจื ื™ื ื• ืœืืœื”ื™ื ืขื•ื–ื ื• ืขืœ ืฉื ืฉื‘ืจื ืขื•ืคื•ืช ื•ื“ื’ื™ื ืœืฉื‘ื— ืœืฉืžื• ื‘ืฉืฉื™ ื”ื™ื• ืื•ืžืจื™ื (ืชื”ืœื™ื ืฆื’, ื) ื”\' ืžืœืš ื’ืื•ืช ืœื‘ืฉ ืขืœ ืฉื ืฉื’ืžืจ ืžืœืื›ืชื• ื•ืžืœืš ืขืœื™ื”ืŸ ื‘ืฉื‘ื™ืขื™ ื”ื™ื• ืื•ืžืจื™ื (ืชื”ืœื™ื ืฆื‘, ื) ืžื–ืžื•ืจ ืฉื™ืจ ืœื™ื•ื ื”ืฉื‘ืช ืœื™ื•ื ืฉื›ื•ืœื• ืฉื‘ืช,ื"ืจ ื ื—ืžื™ื” ืžื” ืจืื• ื—ื›ืžื™ื ืœื—ืœืง ื‘ื™ืŸ ื”ืคืจืงื™ื ื”ืœืœื• ืืœื ื‘ืจืืฉื•ืŸ ืฉืงื ื” ื•ื”ืงื ื” ื•ืฉืœื™ื˜ ื‘ืขื•ืœืžื• ื‘ืฉื ื™ ืฉื—ื™ืœืง ืžืขืฉื™ื• ื•ืžืœืš ืขืœื™ื”ื ื‘ืฉืœื™ืฉื™ ืฉื’ื™ืœื” ืืจืฅ ื‘ื—ื›ืžืชื• ื•ื”ื›ื™ืŸ ืชื‘ืœ ืœืขื“ืชื•,ื‘ืจื‘ื™ืขื™ ืฉื‘ืจื ื—ืžื” ื•ืœื‘ื ื” ื•ืขืชื™ื“ ืœื™ืคืจืข ืžืขื•ื‘ื“ื™ื”ืŸ ื‘ื—ืžื™ืฉื™ ืฉื‘ืจื ืขื•ืคื•ืช ื•ื“ื’ื™ื ืœืฉื‘ื— ืœืฉืžื• ื‘ืฉืฉื™ ืฉื’ืžืจ ืžืœืื›ืชื• ื•ืžืœืš ืขืœื™ื”ื ื‘ืฉื‘ื™ืขื™ ืขืœ ืฉื ืฉืฉื‘ืช,ื•ืงืžื™ืคืœื’ื™ ื‘ื“ืจื‘ ืงื˜ื™ื ื ื“ืืžืจ ืจื‘ ืงื˜ื™ื ื ืฉื™ืชื ืืœืคื™ ืฉื ื™ ื”ื•ื” ืขืœืžื ื•ื—ื“ ื—ืจื•ื‘ ืฉื ืืžืจ (ื™ืฉืขื™ื”ื• ื‘, ื™ื) ื•ื ืฉื’ื‘ ื™ื™\' ืœื‘ื“ื• ื‘ื™ื•ื ื”ื”ื•ื (ืืžืจ ืื‘ื™ื™) ืชืจื™ ื—ืจื•ื‘ ืฉื ืืž\' (ื”ื•ืฉืข ื•, ื‘) ื™ื—ื™ื™ื ื• ืžื™ื•ืžื™ื,ื‘ืžื•ืกืคื™ ื“ืฉื‘ืชื ืžื” ื”ื™ื• ืื•ืžืจื™ื ืืžืจ ืจื‘ ืขื ืŸ ื‘ืจ ืจื‘ื ืืžืจ ืจื‘ ื”ื–ื™"ื• ืœ"ืš,ื•ืืžืจ ืจื‘ ื—ื ืŸ ื‘ืจ ืจื‘ื ืืžืจ ืจื‘ ื›ื“ืจืš ืฉื—ืœื•ืงื™ื ื›ืืŸ ื›ืš ื—ืœื•ืงื™ืŸ ื‘ื‘ื™ืช ื”ื›ื ืกืช,ื‘ืžื ื—ืช\' ื“ืฉื‘ืชื ืžื” ื”ื™ื• ืื•ืžืจื™\' ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืื– ื™ืฉื™ืจ ื•ืžื™ ื›ืžื•ืš ื•ืื– ื™ืฉื™ืจ,ืื™ื‘ืขื™\' ืœื”ื• ื”ื ื™ ื›ื•ืœื”ื• ื‘ื—ื“ ืฉื‘ืชื ืืžืจื™ ืœื”ื• ืื• ื“ืœืžื ื›ืœ ืฉื‘ืชื ื•ืฉื‘ืชื ืืžืจื™ ื—ื“ ืชื ืฉืžืข ื“ืชื ื™ื ื"ืจ ื™ื•ืกื™ ืขื“ ืฉื”ืจืืฉื•ื ื” ืื•ืžืจืช ืื—ืช ืฉื ื™ื” ื—ื•ื–ืจืช ืฉืชื™ื ืฉืžืข ืžื™ื ื” ื›ืœ ืฉื‘ืชื ื•ืฉื‘ืชื ืืžืจื™ ื—ื“ ืฉืžืข ืžื™ื ื”,ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื‘ืจ ืื™ื“ื™ ื"ืจ ื™ื•ื—ื ืŸ ืขืฉืจ ืžืกืขื•ืช ื ืกืขื” ืฉื›ื™ื ื” ืžืงืจืื™ ื•ื›ื ื’ื“ืŸ ื’ืœืชื” ืกื ื”ื“ืจื™ืŸ ืžื’ืžืจื,ืขืฉืจ ืžืกืขื•ืช ื ืกืขื” ืฉื›ื™ื ื” ืžืงืจืื™ ืžื›ืคืจืช ืœื›ืจื•ื‘ ื•ืžื›ืจื•ื‘ ืœื›ืจื•ื‘ ื•ืžื›ืจื•ื‘ ืœืžืคืชืŸ ื•ืžืžืคืชืŸ ืœื—ืฆืจ ื•ืžื—ืฆืจ ืœืžื–ื‘ื— ื•ืžืžื–ื‘ื— ืœื’ื’ ื•ืžื’ื’ ืœื—ื•ืžื” ื•ืžื—ื•ืžื” ืœืขื™ืจ ื•ืžืขื™ืจ ืœื”ืจ ื•ืžื”ืจ ืœืžื“ื‘ืจ ื•ืžืžื“ื‘ืจ ืขืœืชื” ื•ื™ืฉื‘ื” ื‘ืžืงื•ืžื” ืฉื ืืžืจ (ื”ื•ืฉืข ื”, ื˜ื•) ืืœืš ืืฉื•ื‘ื” ืืœ ืžืงื•ืžื™,ืžื›ืคื•ืจืช ืœื›ืจื•ื‘ ืžื›ืจื•ื‘ ืœื›ืจื•ื‘ ื•ืžื›ืจื•ื‘ ืœืžืคืชืŸ ื“ื›ืชื™ื‘ (ืฉืžื•ืช ื›ื”, ื›ื‘) ื•ื ื•ืขื“ืชื™ ืœืš ืฉื ื•ื“ื‘ืจืชื™ ืืชืš ืžืขืœ ื”ื›ืคื•ืจืช ื•ื›ืชื™ื‘ ื•ื™ืจื›ื‘ ืขืœ ื›ืจื•ื‘ ื•ื™ืขืฃ ื•ื›ืชื™ื‘ (ื™ื—ื–ืงืืœ ื˜, ื’) ื•ื›ื‘ื•ื“ ืืœื”ื™ ื™ืฉืจืืœ ื ืขืœื” ืžืขืœ ื”ื›ืจื•ื‘ ืืฉืจ ื”ื™ื” ืขืœื™ื• ืืœ ืžืคืชืŸ ื”ื‘ื™ืช,ื•ืžืžืคืชืŸ ืœื—ืฆืจ ื“ื›ืชื™ื‘ (ื™ื—ื–ืงืืœ ื™, ื“) ื•ื™ืžืœื ื”ื‘ื™ืช ืืช ื”ืขื ืŸ ื•ื”ื—ืฆืจ ืžืœืื” ืืช ื ื’ื” ื›ื‘ื•ื“ ื”\' ืžื—ืฆืจ ืœืžื–ื‘ื— ื“ื›ืชื™ื‘ ืจืื™ืชื™ ืืช ื”\' ื ืฆื‘ ืขืœ ื”ืžื–ื‘ื— ื•ืžืžื–ื‘ื— ืœื’ื’ ื“ื›ืชื™ื‘ (ืžืฉืœื™ ื›ื, ื˜) ื˜ื•ื‘ ืœืฉื‘ืช ืขืœ ืคื ืช ื’ื’ ืžื’ื’ ืœื—ื•ืžื” ื“ื›ืชื™ื‘ ื•ื”ื ื” ื”\' ื ืฆื‘ ืขืœ ื—ื•ืžืช ืื ืš ืžื—ื•ืžื” ืœืขื™ืจ ื“ื›ืชื™ื‘ (ืžื™ื›ื” ื•, ื˜) ืงื•ืœ ื”\' ืœืขื™ืจ ื™ืงืจื,ื•ืžืขื™ืจ ืœื”ืจ ื“ื›ืชื™ื‘ ื•ื™ืขืœ ื›ื‘ื•ื“ ื”\' ืžืขืœ ืชื•ืš ื”ืขื™ืจ ื•ื™ืขืžื“ ืขืœ ื”ื”ืจ ืืฉืจ ืžืงื“ื ืœืขื™ืจ ื•ืžื”ืจ ืœืžื“ื‘ืจ ื“ื›ืชื™ื‘ (ืžืฉืœื™ ื›ื, ื™ื˜) ื˜ื•ื‘ ืฉื‘ืช ื‘ืืจืฅ ืžื“ื‘ืจ ื•ืžืžื“ื‘ืจ ืขืœืชื” ื•ื™ืฉื‘ื” ื‘ืžืงื•ืžื” ื“ื›ืชื™ื‘ ืืœืš ืืฉื•ื‘ื” ืืœ ืžืงื•ืžื™ ื•ื’ื•\',ื"ืจ ื™ื•ื—ื ืŸ ืฉืฉื” ื—ื“ืฉื™ื ื ืชืขื›ื‘ื” ืฉื›ื™ื ื” ืœื™ืฉืจืืœ ื‘ืžื“ื‘ืจ ืฉืžื ื™ื—ื–ืจื• ื‘ืชืฉื•ื‘ื” ื›ื™ื•ืŸ ืฉืœื ื—ื–ืจื• ืืžืจ ืชื™ืคื— ืขืฆืžืŸ ืฉื ืืžืจ (ืื™ื•ื‘ ื™ื, ื›) ื•ืขื™ื ื™ ืจืฉืขื™ื ืชื›ืœื™ื ื” ื•ืžื ื•ืก ืื‘ื“ ืžื ื”ื ื•ืชืงื•ืชื ืžืคื— ื ืคืฉ,ื•ื›ื ื’ื“ืŸ ื’ืœืชื” ืกื ื”ื“ืจื™ืŸ ืžื’ืžืจื ืžืœืฉื›ืช ื”ื’ื–ื™ืช ืœื—ื ื•ืช ื•ืžื—ื ื•ืช ืœื™ืจื•ืฉืœื™ื ื•ืžื™ืจื•ืฉืœื™ื ืœื™ื‘ื ื”'' None31a The Gemara rejects this argument. It is different there, as in any case โ€œSing 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: โ€œThe earth is the Lordโ€™s, 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: โ€œGreat 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 โ€œThe city of a great Kingโ€ (Psalms 48:3).,On the third day of the week they would recite the psalm beginning: โ€œGod 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: โ€œO 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: โ€œSing 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: โ€œThe 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: โ€œA 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 โ€œA psalm, a song for the day of Shabbatโ€ is referring to the first Shabbat of Creation.,The Gemara comments: And these tannaโ€™im 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: โ€œAnd 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: โ€œFor a thousand years in Your sight are but as yesterday when it is pastโ€ (Psalms 90:4). Rav Ketinaโ€™s 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: โ€œAfter 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 Haโ€™azinu into six sections, each of which began with a letter of the mnemonic: โ€œGive ear haโ€™azinu, you heavensโ€ (Deuteronomy 32:1); โ€œRemember zekhor the days of oldโ€ (Deuteronomy 32:7); โ€œHe made him ride yarkivehu on the high places of the earthโ€ (Deuteronomy 32:13); โ€œThe Lord saw it vayar and spurnedโ€ (Deuteronomy 32:19); โ€œWere it not lulei that I dread the enemyโ€™s provocationโ€ (Deuteronomy 32:27); โ€œFor 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 Haโ€™azinu 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: โ€œThen sang Mosesโ€ (Exodus 15:1), and: โ€œWho is like Youโ€ (Exodus 15:11), the two halves of the Song of the Sea, and: โ€œThen 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 Haโ€™azinu 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: โ€œI 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: โ€œAnd 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: โ€œAnd 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: โ€œAnd 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: โ€œAnd the House was filled with the cloud and the courtyard was full of the brightness of the Lordโ€™s gloryโ€ (Ezekiel 10:4). From the courtyard to the altar, as it is written: โ€œI saw the Lord standing on the altarโ€ (Amos 9:1). And from the altar to the roof, as it is written: โ€œIt 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: โ€œAnd 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: โ€œThe Lordโ€™s 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: โ€œAnd 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: โ€œIt 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: โ€œI 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: โ€œBut 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
31. None, None, nan (6th cent. CE - 8th cent. CE)
 Tagged with subjects: โ€ข Jeremiah โ€ข Jeremiah (prophet), name interpreted โ€ข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โ€ข Jeremiah, book of, on Gods presence in exile โ€ข 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

32. None, None, nan
 Tagged with subjects: โ€ข Jeremiah โ€ข Jeremiah (prophet), name interpreted โ€ข Jeremiah, as final prophet โ€ข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โ€ข Jeremiah, book of, haftarot of rebuke โ€ข Jeremiah, book of, introduction of prophetic speech in โ€ข midrash, on Jeremiah โ€ข 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

33. None, None, nan
 Tagged with subjects: โ€ข Jeremiah โ€ข Jeremiah (prophet), Gods charge to โ€ข Jeremiah (prophet), imprisonment of โ€ข Jeremiah, book of, Pesikta de-Rav Kahanas discussion of โ€ข Jeremiah, book of, on Gods presence in exile โ€ข 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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