1. Septuagint, Tobit, 3.2-3.6, 3.11-3.15, 8.5-8.6, 8.15-8.17, 12.7-12.11, 13.1-13.18, 14.10-14.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 7 | 3.2. "Righteous art thou, O Lord; all thy deeds and all they ways are mercy and truth, and thou dost render true and righteous judgment for ever. 3.3. Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offences and those which my fathers committed before thee. 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. 3.5. And now thy many judgments are true in exacting penalty from me for my sins and those of my fathers, because we did not keep thy commandments. For we did not walk in truth before thee. 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me." 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12. And now, O Lord, I have turned my eyes and my face toward thee. 3.13. Command that I be released from the earth and that I hear reproach no more. 3.14. Thou knowest, O Lord, that I am innocent of any sin with man, 3.15. and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more." 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee. 8.6. Thou madest Adam and gavest him Eve his wife as a helper and support.From them the race of mankind has sprung.Thou didst say, `It is not good that the man should be alone;let us make a helper for him like himself. 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever. 8.16. Blessed art thou, because thou hast made me glad. It has not happened to me as I expected;but thou hast treated us according to thy great mercy. 8.17. Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord;and bring their lives to fulfilment in health and happiness and mercy." 12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. 12.11. I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.7. I exalt my God;my soul exalts the King of heaven,and will rejoice in his majesty. 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever." 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. 14.11. So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral. |
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| 2. Septuagint, Baruch, 1.1-1.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •joseph and aseneth Found in books: 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 |
3. Hebrew Bible, Deuteronomy, 22.21-22.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and aseneth Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98| 22.21. "וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 22.22. "כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", | 22.21. "then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee.", 22.22. "If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel.", |
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4. Hebrew Bible, Exodus, 12.38, 15.22-15.27, 16.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and aseneth •joseph and aseneth (asenath) •joseph and aseneth (josas) •marriage, joseph and aseneth, of Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 251; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 107; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 12.38. "וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃", 15.22. "וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּצְאוּ אֶל־מִדְבַּר־שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת־יָמִים בַּמִּדְבָּר וְלֹא־מָצְאוּ מָיִם׃", 15.23. "וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל־כֵּן קָרָא־שְׁמָהּ מָרָה׃", 15.24. "וַיִּלֹּנוּ הָעָם עַל־מֹשֶׁה לֵּאמֹר מַה־נִּשְׁתֶּה׃", 15.25. "וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃", 15.26. "וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃", 15.27. "וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ־שָׁם עַל־הַמָּיִם׃", 16.31. "וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ׃", | 12.38. "And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.", 15.22. "And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.", 15.23. "And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah.", 15.24. "And the people murmured against Moses, saying: ‘What shall we drink?’", 15.25. "And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;", 15.26. "and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’", 15.27. "And they came to Elim, where were twelve springs of water, and three score and ten palm-trees; and they encamped there by the waters.", 16.31. "And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.", |
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5. Hebrew Bible, Genesis, 1.2, 8.8-8.11, 22.2, 41.43, 41.45-41.52, 43.32, 45.6, 46.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 204, 205, 211, 212, 213; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 127; Levison (2009), Filled with the Spirit, 369; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 251; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 107, 547; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 8.8. "וַיְשַׁלַּח אֶת־הַיּוֹנָה מֵאִתּוֹ לִרְאוֹת הֲקַלּוּ הַמַּיִם מֵעַל פְּנֵי הָאֲדָמָה׃", 8.9. "וְלֹא־מָצְאָה הַיּוֹנָה מָנוֹחַ לְכַף־רַגְלָהּ וַתָּשָׁב אֵלָיו אֶל־הַתֵּבָה כִּי־מַיִם עַל־פְּנֵי כָל־הָאָרֶץ וַיִּשְׁלַח יָדוֹ וַיִּקָּחֶהָ וַיָּבֵא אֹתָהּ אֵלָיו אֶל־הַתֵּבָה׃", 8.11. "וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה־זַיִת טָרָף בְּפִיהָ וַיֵּדַע נֹחַ כִּי־קַלּוּ הַמַּיִם מֵעַל הָאָרֶץ׃", 22.2. "וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃", 22.2. "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃", 41.43. "וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ וְנָתוֹן אֹתוֹ עַל כָּל־אֶרֶץ מִצְרָיִם׃", 41.45. "וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃", 41.46. "וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃", 41.47. "וַתַּעַשׂ הָאָרֶץ בְּשֶׁבַע שְׁנֵי הַשָּׂבָע לִקְמָצִים׃", 41.48. "וַיִּקְבֹּץ אֶת־כָּל־אֹכֶל שֶׁבַע שָׁנִים אֲשֶׁר הָיוּ בְּאֶרֶץ מִצְרַיִם וַיִּתֶּן־אֹכֶל בֶּעָרִים אֹכֶל שְׂדֵה־הָעִיר אֲשֶׁר סְבִיבֹתֶיהָ נָתַן בְּתוֹכָהּ׃", 41.49. "וַיִּצְבֹּר יוֹסֵף בָּר כְּחוֹל הַיָּם הַרְבֵּה מְאֹד עַד כִּי־חָדַל לִסְפֹּר כִּי־אֵין מִסְפָּר׃", 41.51. "וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃", 41.52. "וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי־הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי׃", 43.32. "וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת־הָעִבְרִים לֶחֶם כִּי־תוֹעֵבָה הִוא לְמִצְרָיִם׃", 45.6. "כִּי־זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ וְעוֹד חָמֵשׁ שָׁנִים אֲשֶׁר אֵין־חָרִישׁ וְקָצִּיר׃", | 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 8.8. "And he sent forth a dove from him, to see if the waters were abated from off the face of the ground.", 8.9. "But the dove found no rest for the sole of her foot, and she returned unto him to the ark, for the waters were on the face of the whole earth; and he put forth his hand, and took her, and brought her in unto him into the ark.", 8.10. "And he stayed yet other seven days; and again he sent forth the dove out of the ark.", 8.11. "And the dove came in to him at eventide; and lo in her mouth an olive-leaf freshly plucked; so Noah knew that the waters were abated from off the earth.", 22.2. "And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’", 41.43. "And he made him to ride in the second chariot which he had; and they cried before him: ‘Abrech’; and he set him over all the land of Egypt.", 41.45. "And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—", 41.46. "And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.", 41.47. "And in the seven years of plenty the earth brought forth in heaps.", 41.48. "And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities; the food of the field, which was round about every city, laid he up in the same.", 41.49. "And Joseph laid up corn as the sand of the sea, very much, until they left off numbering; for it was without number.", 41.50. "And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 41.51. "And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’", 41.52. "And the name of the second called he Ephraim: ‘for God hath made me fruitful in the land of my affliction.’", 43.32. "And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.", 45.6. "For these two years hath the famine been in the land; and there are yet five years, in which there shall be neither plowing nor harvest.", 46.20. "And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.", |
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6. Hebrew Bible, Numbers, 11.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and aseneth Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 11.4. "וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃", | 11.4. "And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat!", |
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7. Hebrew Bible, Psalms, 2.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and aseneth (asenath) Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547| 2.7. "אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃", | 2.7. "I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee.", |
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8. Hebrew Bible, Leviticus, 24.10-24.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joseph and aseneth Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 24.11. "וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃", | 24.10. "And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.", 24.11. "And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.", |
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9. Hebrew Bible, Jeremiah, 31.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547; 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 | 31.20. "Is Ephraim a darling son unto Me? Is he a child that is dandled? For as often as I speak of him, I do earnestly remember him still; Therefore My heart yearneth for him, I will surely have compassion upon him, saith the LORD.", |
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10. Hebrew Bible, Isaiah, 42.1, 44.2, 63.19, 64.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •joseph and aseneth (asenath) Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547| 42.1. "הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃", 42.1. "שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃", 44.2. "כֹּה־אָמַר יְהוָה עֹשֶׂךָ וְיֹצֶרְךָ מִבֶּטֶן יַעְזְרֶךָּ אַל־תִּירָא עַבְדִּי יַעֲקֹב וִישֻׁרוּן בָּחַרְתִּי בוֹ׃", 44.2. "רֹעֶה אֵפֶר לֵב הוּתַל הִטָּהוּ וְלֹא־יַצִּיל אֶת־נַפְשׁוֹ וְלֹא יֹאמַר הֲלוֹא שֶׁקֶר בִּימִינִי׃", 63.19. "הָיִינוּ מֵעוֹלָם לֹא־מָשַׁלְתָּ בָּם לֹא־נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא־קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ׃", 64.1. "בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ אֲשֶׁר הִלְלוּךָ אֲבֹתֵינוּ הָיָה לִשְׂרֵפַת אֵשׁ וְכָל־מַחֲמַדֵּינוּ הָיָה לְחָרְבָּה׃", 64.1. "כִּקְדֹחַ אֵשׁ הֲמָסִים מַיִם תִּבְעֶה־אֵשׁ לְהוֹדִיעַ שִׁמְךָ לְצָרֶיךָ מִפָּנֶיךָ גּוֹיִם יִרְגָּזוּ׃", | 42.1. "Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations.", 44.2. "Thus saith the LORD that made thee, And formed thee from the womb, who will help thee: Fear not, O Jacob My servant, And thou, Jeshurun, whom I have chosen.", 63.19. "We are become as they over whom Thou never borest rule, As they that were not called by Thy name. Oh, that Thou wouldest rend the heavens, that Thou wouldest come down, That the mountains might quake at Thy presence,", 64.1. "As when fire kindleth the brush-wood, and the fire causeth the waters to boil; to make Thy name known to Thine adversaries, that the nations might tremble at Thy presence,", |
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| 11. Hebrew Bible, 2 Kings, 17, 18.13-19.37, 24, 25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 107 |
12. Hebrew Bible, Ezekiel, 3.3 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •joseph and aseneth Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 112| 3.3. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם בִּטְנְךָ תַאֲכֵל וּמֵעֶיךָ תְמַלֵּא אֵת הַמְּגִלָּה הַזֹּאת אֲשֶׁר אֲנִי נֹתֵן אֵלֶיךָ וָאֹכְלָה וַתְּהִי בְּפִי כִּדְבַשׁ לְמָתוֹק׃", | 3.3. "And He said unto me: ‘Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee.’ Then did I eat it; and it was in my mouth as honey for sweetness.", |
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13. Euripides, Bacchae, 142 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •joseph and aseneth Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 112| 142. ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δʼ οἴνῳ, ῥεῖ δὲ μελισσᾶν | |
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14. Septuagint, Tobit, 3.2-3.6, 3.11-3.15, 8.5-8.6, 8.15-8.17, 12.7-12.11, 13.1-13.18, 14.10-14.11 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 7 | 3.2. "Righteous art thou, O Lord; all thy deeds and all they ways are mercy and truth, and thou dost render true and righteous judgment for ever. 3.3. Remember me and look favorably upon me; do not punish me for my sins and for my unwitting offences and those which my fathers committed before thee. 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. 3.5. And now thy many judgments are true in exacting penalty from me for my sins and those of my fathers, because we did not keep thy commandments. For we did not walk in truth before thee. 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me." 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12. And now, O Lord, I have turned my eyes and my face toward thee. 3.13. Command that I be released from the earth and that I hear reproach no more. 3.14. Thou knowest, O Lord, that I am innocent of any sin with man, 3.15. and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more." 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee. 8.6. Thou madest Adam and gavest him Eve his wife as a helper and support.From them the race of mankind has sprung.Thou didst say, `It is not good that the man should be alone;let us make a helper for him like himself. 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever. 8.16. Blessed art thou, because thou hast made me glad. It has not happened to me as I expected;but thou hast treated us according to thy great mercy. 8.17. Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord;and bring their lives to fulfilment in health and happiness and mercy." 12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. 12.11. I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.7. I exalt my God;my soul exalts the King of heaven,and will rejoice in his majesty. 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever." 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. 14.11. So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral. |
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| 15. Ezekiel The Tragedian, Exagoge, 15.193-15.242 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •joseph and aseneth Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 216 |
16. Septuagint, Judith, 8.11-8.27 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •jews/judeans/ioudaioi, in joseph and aseneth •joseph and aseneth Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 142 | 8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.12. Who are you, that have put God to the test this day, and are setting yourselves up in the place of God among the sons of men? 8.13. You are putting the Lord Almighty to the test -- but you will never know anything! 8.14. You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.15. For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies. 8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.17. Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him. 8.18. "For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by -- 8.19. and that was why our fathers were handed over to the sword, and to be plundered, and so they suffered a great catastrophe before our enemies. 8.20. But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation. 8.21. For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration. 8.22. And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us. 8.23. For our slavery will not bring us into favor, but the Lord our God will turn it to dishonor. 8.24. "Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 8.25. In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers. 8.26. Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother. 8.27. For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them." |
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17. Anon., Testament of Levi, 18.6-18.12 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •joseph and aseneth (asenath) Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547 | 18.6. The heavens shall be opened, And From the temple of glory shall come upon him sanctification, With the Father's voice as from Abraham to Isaac. 18.7. And the glory of the Most High shall be uttered over him, And the spirit of understanding and sanctification shall rest upon him [in the water]. 18.8. For he shall give the majesty of the Lord to His sons in truth for evermore; And there shall none succeed him for all generations for ever. 18.9. And in his priesthood the Gentiles shall be multiplied in knowledge upon the earth, And enlightened through the grace of the Lord: In his priesthood shall sin come to an end, And the lawless shall cease to do evil. [And the just shall rest in him.] |
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| 18. Anon., Testament of Judah, 10.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •joseph and aseneth •idolatry, in joseph and aseneth Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 128 |
| 19. Anon., Jubilees, 41 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •joseph and aseneth •idolatry, in joseph and aseneth Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 128 |
20. Septuagint, 3 Maccabees, 2.1-2.20, 2.29, 3.4, 6.1-6.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •joseph and aseneth (asenath) Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 57, 162 | 2.1. Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows: 2.2. "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood. 2.5. You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward. 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7. And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 2.8. And when they had seen works of your hands, they praised you, the Almighty. 2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name. 2.10. And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray. 2.11. And indeed you are faithful and true. 2.12. And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils, 2.13. see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness. 2.14. In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name. 2.15. For your dwelling, the heaven of heavens, is unapproachable by man. 2.16. But because you graciously bestowed your glory upon your people Israel, you sanctified this place. 2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying, 2.18. `We have trampled down the house of the sanctuary as offensive houses are trampled down.' 2.19. Wipe away our sins and disperse our errors, and reveal your mercy at this hour. 2.20. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status." 3.4. but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some; 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.2. "King of great power, Almighty God Most High, governing all creation with mercy, 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.10. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' 6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors. 6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob. 6.14. The whole throng of infants and their parents entreat you with tears. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord." |
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| 21. Dead Sea Scrolls, Hodayot, 7.21-8.40 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: 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 |
| 22. Dead Sea Scrolls, Damascus Document, 1.7-1.8, 3.4-3.7, 8.16-8.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: 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, 109 |
| 23. Dead Sea Scrolls, Damascus Document, 1.7-1.8, 3.4-3.7, 8.16-8.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: 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, 109 |
| 24. Dead Sea Scrolls, 4Q169, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: 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 |
| 25. Dead Sea Scrolls, War Scroll, 1.3-1.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109 |
| 26. Hebrew Bible, Daniel, 14.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jews/judeans/ioudaioi, in joseph and aseneth •joseph and aseneth •idolatry, in joseph and aseneth •lineage and genealogy as identity marker, irrelevant for joseph and aseneth •values/character as identity marker, for joseph and aseneth Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145 |
| 27. Anon., Sibylline Oracles, 5.492-5.503 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
28. Philo of Alexandria, Against Flaccus, 29, 43, 17 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109 | 17. But when a magistrate begins to despair of his power of exerting authority, it follows inevitably, that his subjects must quickly become disobedient, especially those who are naturally, at every trivial or common occurrence, inclined to show insubordination, and, among people of such a disposition, the Egyptian nation is pre-eminent, being constantly in the habit of exciting great seditions from very small sparks. |
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29. Philo of Alexandria, On The Special Laws, 1.320-1.321 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •joseph and aseneth, missionary propaganda in Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 245 | 1.320. For if these things are virtuous, and honourable, and profitable, why do ye, O ye men who are initiated, shut yourselves up in dense darkness, and limit your benefits to just three or four men, when you might bring down the advantages which you have to bestow into the middle of the market place, and benefit all men; so that every one might without hindrance partake of a better and more fortunate life? 1.321. for envy is never found in conjunction with virtue. Let men who do injurious things be put to shame, and seeking hiding places and recesses in the earth, and deep darkness, hide themselves, concealing their lawless iniquity from sight, so that no one may behold it. But to those who do such things as are for the common advantage, let there be freedom of speech, and let them go by day through the middle of the market place where they will meet with the most numerous crowds, to display their own manner of life in the pure sun, and to do good to the assembled multitudes by means of the principal of the outward senses, giving them to see those things the sight of which is most delightful and most impressive, and hearing and feasting upon salutary speeches which are accustomed to delight the minds even of those men who are not utterly illiterate. |
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30. Philo of Alexandria, On The Life of Moses, 2.41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •joseph and aseneth, pseudepigrapic work, heightens jewish pride Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 105 | 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. |
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31. Philo of Alexandria, On The Posterity of Cain, 148, 121 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 218 | 121. and the law is a witness to this which in the great hymn speaks thus--"He was fat, he was rich, he was exceeding broad, and he forsook God who had made him, and he forgot God his Saviour." For in truth those men whose lives have been exceedingly fortunate and are so at the time, do not remember the eternal God, but they think time their god; |
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32. Philo of Alexandria, On The Virtues, 21 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •joseph and aseneth •idolatry, in joseph and aseneth Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 128 | 21. And, in the same manner, having also equipped the woman in the ornaments suited to her, the law prohibits her from assuming the dress of a man, keeping at a distance men-women just as much as it does women-men; for the lawgiver was well aware that when only one single thing in the proper economy of the house was removed, nothing else would remain in the same position as it ought and as it was in before. V. |
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33. Mishnah, Gittin, 8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98| 8.9. "הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְּפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָהּ הֵימֶנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. וּמוֹדִים בְּנִתְגָּרְשָׁה מִן הָאֵרוּסִין שֶׁאֵינָהּ צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ. כְּנָסָהּ בְּגֵט קֵרֵחַ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: \n", | 8.9. "A man divorces his wife and then stays with her over night in an inn: Bet Shammai says: she does not require from him a second get, But Beth Hillel say she does require a second get from him. When is this so? When she was divorced after marriage. And [Beth Hillel] agrees that if she is divorced after betrothal, she does not require a second get from him, because he would not [yet] take liberties with her. If a man marries a [divorced] woman through a “bald” get, she must leave both husbands and all the above-mentioned consequences apply to her.", |
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34. Mishnah, Ketuvot, 6.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98| 6.6. "יְתוֹמָה שֶׁהִשִּׂיאַתָּה אִמָּהּ אוֹ אַחֶיהָ מִדַּעְתָּהּ, וְכָתְבוּ לָהּ בְּמֵאָה אוֹ בַחֲמִשִּׁים זוּז, יְכוֹלָה הִיא מִשֶּׁתַּגְדִּיל לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הִשִּׂיא אֶת הַבַּת הָרִאשׁוֹנָה, יִנָּתֵן לַשְּׁנִיָּה כְדֶרֶךְ שֶׁנָּתַן לָרִאשׁוֹנָה. וַחֲכָמִים אוֹמְרִים, פְּעָמִים שֶׁאָדָם עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ: \n", | 6.6. "If an orphan was given in marriage by her mother or her brothers with her consent and they gave her a dowry of a hundred, or fifty zuz, she may, when she reaches majority age, legally claim from them the amount that was due to her. Rabbi Judah says: if the father had given his first daughter in marriage, the second must receive as much as the first. The Sages say: sometimes a man is poor and becomes rich or rich and becomes poor. Rather the estate should evaluated and [the appropriate amount] given to her.", |
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35. Mishnah, Yevamot, 4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98| 4.10. "הַיְבָמָה לֹא תַחֲלֹץ וְלֹא תִתְיַבֵּם, עַד שֶׁיֶּשׁ לָהּ שְׁלֹשָׁה חֳדָשִׁים. וְכֵן כָּל שְׁאָר הַנָּשִׁים לֹא יִתְאָרְסוּ וְלֹא יִנָּשְׂאוּ, עַד שֶׁיִּהְיוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים. אֶחָד בְּתוּלוֹת וְאֶחָד בְּעוּלוֹת, אֶחָד גְּרוּשׁוֹת וְאֶחָד אַלְמָנוֹת, אֶחָד נְשׂוּאוֹת וְאֶחָד אֲרוּסוֹת. רַבִּי יְהוּדָה אוֹמֵר, הַנְּשׂוּאוֹת יִתְאָרְסוּ, וְהָאֲרוּסוֹת יִנָּשְׂאוּ, חוּץ מִן הָאֲרוּסוֹת שֶׁבִּיהוּדָה, מִפְּנֵי שֶׁלִּבּוֹ גַּס בָּהּ. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַנָּשִׁים יִתְאָרְסוּ, חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִבּוּל: \n", | 4.10. "The yevamah shall neither perform halitzah nor be taken in yibbum before three months have passed [since her husband’s death]. Similarly all other women shall be neither be betrothed nor married before three months have passed. Whether they were virgins or non-virgins, whether divorcees or widows, whether married or betrothed. Rabbi Judah said: those who were married may be betrothed [immediately], and those who were betrothed may be married [immediately], with the exception of the betrothed women in Judea, because there the bridegroom was intimate with [his bride]. Rabbi Yose said: all [married] women may be betrothed [immediately] with the exception of the widow because of her mourning.", |
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36. Mishnah, Eduyot, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98| 4.7. "הָאִשָּׁה מִתְקַדֶּשֶׁת בְּדִינָר וּבְשָׁוֶה דִינָר, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בְאִסָּר הָאִיטַלְקִי. בֵּית שַׁמַּאי אוֹמְרִים, פּוֹטֵר הוּא אֶת אִשְׁתּוֹ בְגֵט יָשָׁן, וּבֵית הִלֵּל אוֹסְרִין. אֵיזֶהוּ גֵט יָשָׁן. כָּל שֶׁנִּתְיַחֵד עִמָּהּ אַחַר שֶׁכְּתָבוֹ לָהּ. הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. אֲבָל אִם נִתְגָּרְשָׁה מִן הָאֵרוּסִין, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ: \n", | 4.7. "A woman is betrothed by a denar or the value of a denar, according to the opinion of Beth Shammai. But Beth Hillel says: by a perutah or the value of a perutah. And how much is a perutah? One-eighth of an Italian issar. Beth Shammai says: one may dismiss his wife with an old bill of divorcement, But Beth Hillel forbids it. What is an old bill of divorcement? Whenever he was secluded with her after he has written it for her. One who divorces his wife and she [afterwards] spends a night with him at the [same] inn: Beth Shammai says: she does not require a second bill of divorcement from him. But Beth Hillel says: she requires a second bill of divorcement from him. When [does she require a second bill of divorcement]? When she was divorced after marriage. But if she was divorced after betrothal she does not require from him a second bill of divorcement, since he is not [yet] familiar with her.", |
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37. New Testament, Apocalypse, 10.9-10.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 112| 10.9. καὶ ἀπῆλθα πρὸς τὸν ἄγγελον λέγων αὐτῷ δοῦναί μοιτὸ βιβλαρίδιον. καὶ λέγει μοιΛάβεκαὶ κατάφαγεαὐτό, καὶ πικρανεῖσου τὴν κοιλίαν,ἀλλʼ ἐντῷ στόματί σουἔσται γλυκὺ ὡς μέλι. 10.10. καὶ ἔλαβοντὸ βιβλαρίδιονἐκ τῆς χειρὸς τοῦ ἀγγέλουκαὶ κατέφαγον αὐτό, καὶ ἦν ἐν τῷ στόματί μου ὡς μέλι γλυκύ·καὶ ὅτε ἔφαγον αὐτό, ἐπικράνθη ἡ κοιλία μου. | 10.9. I went to the angel, telling him to give me the little book. He said to me, "Take it, and eat it up. It will make your belly bitter, but in your mouth it will be as sweet as honey." 10.10. I took the little book out of the angel's hand, and ate it up. It was as sweet as honey in my mouth. When I had eaten it, my belly was made bitter. |
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38. New Testament, Romans, 12.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 205| 12.17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· | 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. |
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39. New Testament, John, 13.1-13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 126| 13.1. ΠΡΟ ΔΕ ΤΗΣ ΕΟΡΤΗΣ τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς. 13.2. Καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης, | 13.1. Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 13.2. After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him, |
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40. Anon., Didache, 14.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joseph and aseneth Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 126 | 9. Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 |
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| 41. New Testament, Acts, 12, 14, 16-17, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 105 |
42. Josephus Flavius, Against Apion, 1.215-1.218, 2.28-2.32, 2.65-2.69, 2.121-2.124 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joseph and aseneth, possibility of christian interpolation in •joseph and aseneth, unlikelihood of as missionary tract •joseph and aseneth Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 145; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109 | 1.215. And now certainly the foregoing records of the Egyptians, and Chaldeans, and Phoenicians, together with so many of the Greek writers, will be sufficient for the demonstration of our antiquity. 1.216. Moreover, besides those forementioned, Theophilus, and Theodotus, and Mnaseas, and Aristophanes, and Hermogenes, Euhemerus also, and Conon, and Zopyrion, and perhaps many others (for I have not lighted upon all the Greek books) have made distinct mention of us. 1.217. It is true, many of the men before mentioned have made great mistakes about the true accounts of our nation in the earliest times, because they had not perused our sacred books; yet have they all of them afforded their testimony to our antiquity, concerning which I am now treating. 1.218. However, Demetrius Phalereus, and the elder Philo, with Eupolemus, have not greatly missed the truth about our affairs; whose lesser mistakes ought therefore to be forgiven them; for it was not in their power to understand our writings with the utmost accuracy. /p 2.28. 3. This is that novel account which the Egyptian Apion gives us concerning the Jews’ departure out of Egypt, and is no better than a contrivance of his own. But why should we wonder at the lies he tells us about our forefathers, when he affirms them to be of Egyptian original, when he lies also about himself? 2.29. for although he was born at Oasis in Egypt, he pretends to be, as a man may say, the top man of all the Egyptians; yet does he forswear his real country and progenitors, and by falsely pretending to be born at Alexandria, cannot deny the pravity of his family; 2.30. for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. 2.31. As for the Egyptians’ claim to be of our kindred, they do it on one of the following accounts; I mean, either as they value themselves upon it, and pretend to bear that relation to us: or else as they would draw us in to be partakers of their own infamy. 2.32. But this fine fellow Apion seems to broach this reproachful appellation against us [that we were originally Egyptians] in order to bestow it on the Alexandrians as a reward for the privilege they had given him of being a fellow citizen with them; he also is apprised of the ill will the Alexandrians bear to those Jews who are their fellow citizens, and so proposes to himself to reproach them, although he must thereby include all the other Egyptians also; while in both cases he is no better than an impudent liar. /p 2.65. 6. But besides this, Apion objects to us thus:—“If the Jews (says he) be citizens of Alexandria, why do they not worship the same gods with the Alexandrians?” To which I give this answer: Since you are yourselves Egyptians, why do you fight out one against another, and have implacable wars about your religion? 2.66. At this rate we must not call you all Egyptians, nor indeed in general men, because you breed up with great care beasts of a nature quite contrary to that of men, although the nature of all men seems to be one and the same. 2.67. Now if there be such differences in opinion among you Egyptians, why are you surprised that those who came to Alexandria from another country, and had original laws of their own before, should persevere in the observance of those laws? 2.68. But still he charges us with being the authors of sedition: which accusation, if it be a just one, why is it not laid against us all, since we are known to be all of one mind? 2.69. Moreover, those that search into such matters will soon discover that the authors of sedition have been such citizens of Alexandria as Apion is; for while they were the Grecians and Macedonians who were in possession of this city, there was no sedition raised against us, and we were permitted to observe our ancient solemnities; but when the number of the Egyptians therein came to be considerable, the times grew confused, and then these seditions brake out still more and more, while our people continued uncorrupted. 2.121. 11. Apion also tells a false story, when he mentions an oath of ours, as if we “swore by God, the maker of the heaven, and earth, and sea, to bear no good will to any foreigner, and particularly to none of the Greeks.” 2.122. Now this liar ought to have said directly that “we would bear no good will to any foreigner, and particularly to none of the Egyptians.” For then his story about the oath would have squared with the rest of his original forgeries, in case our forefathers had been driven away by their kinsmen the Egyptians, not on account of any wickedness they had been guilty of, but on account of the calamities they were under; 2.123. for as to the Grecians, we are rather remote from them in place than different from them in our institutions, insomuch that we have no enmity with them, nor any jealousy of them. On the contrary, it hath so happened, that many of them have come over to our laws, and some of them have continued in their observation, although others of them had not courage enough to persevere, and so departed from them again; 2.124. nor did any body ever hear this oath sworn by us: Apion, it seems, was the only person that heard it, for he indeed was the first composer of it. /p |
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43. New Testament, Mark, 1.5, 15.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 547| 1.5. καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 15.38. Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω. | 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 15.38. The veil of the temple was torn in two from the top to the bottom. |
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44. Josephus Flavius, Jewish War, 2.487 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109 | 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; |
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45. Josephus Flavius, Jewish Antiquities, 1.9, 1.155, 12.110, 12.154-12.236, 20.38-20.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joseph and aseneth, missionary propaganda in •joseph and aseneth •joseph and aseneth, pseudepigrapic work, heightens jewish pride Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 215; Feldman (2006), Judaism and Hellenism Reconsidered, 105, 244, 245 | 1.9. I yielded to this man’s persuasions, who always excites such as have abilities in what is useful and acceptable, to join their endeavors with his. I was also ashamed myself to permit any laziness of disposition to have a greater influence upon me than the delight of taking pains in such studies as were very useful: I thereupon stirred up myself, and went on with my work more cheerfully. Besides the foregoing motives, I had others which I greatly reflected on; and these were, that our forefathers were willing to communicate such things to others; and that some of the Greeks took considerable pains to know the affairs of our nation. 1.155. for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, That there was but one God, the Creator of the universe; and that, as to other [gods], if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power. 12.110. 14. So the king rejoiced when he saw that his design of this nature was brought to perfection, to so great advantage; and he was chiefly delighted with hearing the Laws read to him; and was astonished at the deep meaning and wisdom of the legislator. And he began to discourse with Demetrius, “How it came to pass, that when this legislation was so wonderful, no one, either of the poets or of the historians, had made mention of it.” 12.154. 1. After this Antiochus made a friendship and league with Ptolemy, and gave him his daughter Cleopatra to wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. 12.155. And upon the division of the taxes between the two kings, all the principal men framed the taxes of their several countries, and collecting the sum that was settled for them, paid the same to the [two] kings. 12.156. Now at this time the Samaritans were in a flourishing condition, and much distressed the Jews, cutting off parts of their land, and carrying off slaves. This happened when Onias was high priest; 12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. 12.159. Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed. 12.160. 2. There was now one Joseph, young in age, but of great reputation among the people of Jerusalem, for gravity, prudence, and justice. His father’s name was Tobias; and his mother was the sister of Onias the high priest, who informed him of the coming of the ambassador; for he was then sojourning at a village named Phicol, where he was born. 12.161. Hereupon he came to the city [Jerusalem], and reproved Onias for not taking care of the preservation of his countrymen, but bringing the nation into dangers, by not paying this money. For which preservation of them, he told him he had received the authority over them, and had been made high priest; 12.162. but that, in case he was so great a lover of money, as to endure to see his country in danger on that account, and his countrymen suffer the greatest damages, he advised him to go to the king, and petition him to remit either the whole or a part of the sum demanded. 12.163. Onias’s answer was this: That he did not care for his authority, and that he was ready, if the thing were practicable, to lay down his high priesthood; and that he would not go to the king, because he troubled not himself at all about such matters. Joseph then asked him if he would not give him leave to go ambassador on behalf of the nation. 12.164. He replied, that he would give him leave. Upon which Joseph went up into the temple, and called the multitude together to a congregation, and exhorted them not to be disturbed nor affrighted, because of his uncle Onias’s carelessness, but desired them to be at rest, and not terrify themselves with fear about it; for he promised them that he would be their ambassador to the king, and persuade him that they had done him no wrong. 12.165. And when the multitude heard this, they returned thanks to Joseph. So he went down from the temple, and treated Ptolemy’s ambassador in a hospitable manner. He also presented him with rich gifts, and feasted him magnificently for many days, and then sent him to the king before him, and told him that he would soon follow him; 12.166. for he was now more willing to go to the king, by the encouragement of the ambassador, who earnestly persuaded him to come into Egypt, and promised him that he would take care that he should obtain every thing that he desired of Ptolemy; for he was highly pleased with his frank and liberal temper, and with the gravity of his deportment. 12.167. 3. When Ptolemy’s ambassador was come into Egypt, he told the king of the thoughtless temper of Onias; and informed him of the goodness of the disposition of Joseph; and that he was coming to him to excuse the multitude, as not having done him any harm, for that he was their patron. In short, he was so very large in his encomiums upon the young man, that he disposed both the king and his wife Cleopatra to have a kindness for him before he came. 12.168. So Joseph sent to his friends at Samaria, and borrowed money of them, and got ready what was necessary for his journey, garments and cups, and beasts for burden, which amounted to about twenty thousand drachmae, and went to Alexandria. 12.169. Now it happened that at this time all the principal men and rulers went up out of the cities of Syria and Phoenicia, to bid for their taxes; for every year the king sold them to the men of the greatest power in every city. 12.170. So these men saw Joseph journeying on the way, and laughed at him for his poverty and meanness. But when he came to Alexandria, and heard that king Ptolemy was at Memphis, he went up thither to meet with him; 12.171. which happened as the king was sitting in his chariot, with his wife, and with his friend Athenion, who was the very person who had been ambassador at Jerusalem, and had been entertained by Joseph. As soon therefore as Athenion saw him, he presently made him known to the king, how good and generous a young man he was. 12.172. So Ptolemy saluted him first, and desired him to come up into his chariot; and as Joseph sat there, he began to complain of the management of Onias: to which he answered, “Forgive him, on account of his age; for thou canst not certainly be unacquainted with this, that old men and infants have their minds exactly alike; but thou shalt have from us, who are young men, every thing thou desirest, and shalt have no cause to complain.” 12.173. With this good humor and pleasantry of the young man, the king was so delighted, that he began already, as though he had had long experience of him, to have a still greater affection for him, insomuch that he bade him take his diet in the king’s palace, and be a guest at his own table every day. 12.174. But when the king was come to Alexandria, the principal men of Syria saw him sitting with the king, and were much offended at it. 12.175. 4. And when the day came on which the king was to let the taxes of the cities to farm, and those that were the principal men of dignity in their several countries were to bid for them, the sum of the taxes together, of Celesyria, and Phoenicia, and Judea, with Samaria, [as they were bidden for,] came to eight thousand talents. 12.176. Hereupon Joseph accused the bidders, as having agreed together to estimate the value of the taxes at too low a rate; and he promised that he would himself give twice as much for them: but for those who did not pay, he would send the king home their whole substance; for this privilege was sold together with the taxes themselves. 12.177. The king was pleased to hear that offer; and because it augmented his revenues, he said he would confirm the sale of the taxes to him. But when he asked him this question, Whether he had any sureties that would be bound for the payment of the money? he answered very pleasantly, “I will give such security, and those of persons good and responsible, and which you shall have no reason to distrust.” 12.178. And when he bid him name them who they were, he replied, “I give thee no other persons, O king, for my sureties, than thyself, and this thy wife; and you shall be security for both parties.” So Ptolemy laughed at the proposal, and granted him the farming of the taxes without any sureties. 12.179. This procedure was a sore grief to those that came from the cities into Egypt, who were utterly disappointed; and they returned every one to their own country with shame. 12.180. 5. But Joseph took with him two thousand foot soldiers from the king, for he desired he might have some assistance, in order to force such as were refractory in the cities to pay. And borrowing of the king’s friends at Alexandria five hundred talents, he made haste back into Syria. 12.181. And when he was at Askelon, and demanded the taxes of the people of Askelon, they refused to pay any thing, and affronted him also; upon which he seized upon about twenty of the principal men, and slew them, and gathered what they had together, and sent it all to the king, and informed him what he had done. 12.182. Ptolemy admired the prudent conduct of the man, and commended him for what he had done, and gave him leave to do as he pleased. When the Syrians heard of this, they were astonished; and having before them a sad example in the men of Askelon that were slain, they opened their gates, and willingly admitted Joseph, and paid their taxes. 12.183. And when the inhabitants of Scythopolis attempted to affront him, and would not pay him those taxes which they formerly used to pay, without disputing about them, he slew also the principal men of that city, and sent their effects to the king. 12.184. By this means he gathered great wealth together, and made vast gains by this farming of the taxes; and he made use of what estate he had thus gotten, in order to support his authority, as thinking it a piece of prudence to keep what had been the occasion and foundation of his present good fortune; and this he did by the assistance of what he was already possessed of, 12.185. for he privately sent many presents to the king, and to Cleopatra, and to their friends, and to all that were powerful about the court, and thereby purchased their good-will to himself. 12.186. 6. This good fortune he enjoyed for twenty-two years, and was become the father of seven sons by one wife; he had also another son, whose name was Hyrcanus, by his brother Solymius’s daughter, 12.187. whom he married on the following occasion. He once came to Alexandria with his brother, who had along with him a daughter already marriageable, in order to give her in wedlock to some of the Jews of chief dignity there. He then supped with the king, and falling in love with an actress that was of great beauty, and came into the room where they feasted, he told his brother of it, and entreated him, because a Jew is forbidden by their law to come near to a foreigner, to conceal his offense; and to be kind and subservient to him, and to give him an opportunity of fulfilling his desires. 12.188. Upon which his brother willingly entertained the proposal of serving him, and adorned his own daughter, and brought her to him by night, and put her into his bed. And Joseph, being disordered with drink, knew not who she was, and so lay with his brother’s daughter; and this did he many times, and loved her exceedingly; and said to his brother, that he loved this actress so well, that he should run the hazard of his life [if he must part with her], and yet probably the king would not give him leave [to take her with him]. 12.189. But his brother bid him be in no concern about that matter, and told him he might enjoy her whom he loved without any danger, and might have her for his wife; and opened the truth of the matter to him, and assured him that he chose rather to have his own daughter abused, than to overlook him, and see him come to [public] disgrace. So Joseph commended him for this his brotherly love, and married his daughter; and by her begat a son, whose name was Hyrcanus, as we said before. 12.190. And when this his youngest son showed, at thirteen years old, a mind that was both courageous and wise, and was greatly envied by his brethren, as being of a genius much above them, and such a one as they might well envy, 12.191. Joseph had once a mind to know which of his sons had the best disposition to virtue; and when he sent them severally to those that had then the best reputation for instructing youth, the rest of his children, by reason of their sloth and unwillingness to take pains, returned to him foolish and unlearned. 12.192. After them he sent out the youngest, Hyrcanus, and gave him three hundred yoke of oxen, and bid him go two days’ journey into the wilderness, and sow the land there, and yet kept back privately the yokes of the oxen that coupled them together. 12.193. When Hyrcanus came to the place, and found he had no yokes with him, he condemned the drivers of the oxen, who advised him to send some to his father, to bring them some yokes; but he thinking that he ought not to lose his time while they should be sent to bring him the yokes, he invented a kind of stratagem, and what suited an age older than his own; 12.194. for he slew ten yoke of the oxen, and distributed their flesh among the laborers, and cut their hides into several pieces, and made him yokes, and yoked the oxen together with them; by which means he sowed as much land as his father had appointed him to sow, and returned to him. 12.195. And when he was come back, his father was mightily pleased with his sagacity, and commended the sharpness of his understanding, and his boldness in what he did. And he still loved him the more, as if he were his only genuine son, while his brethren were much troubled at it. 12.196. 7. But when one told him that Ptolemy had a son just born, and that all the principal men of Syria, and the other countries subject to him, were to keep a festival, on account of the child’s birthday, and went away in haste with great retinues to Alexandria, he was himself indeed hindered from going by old age; but he made trial of his sons, whether any of them would be willing to go to the king. 12.197. And when the elder sons excused themselves from going, and said they were not courtiers good enough for such conversation, and advised him to send their brother Hyrcanus, he gladly hearkened to that advice, and called Hyrcanus, and asked him whether he would go to the king, and whether it was agreeable to him to go or not. 12.198. And upon his promise that he would go, and his saying that he should not want much money for his journey, because he would live moderately, and that ten thousand drachmas would be sufficient, he was pleased with his son’s prudence. 12.199. After a little while, the son advised his father not to send his presents to the king from thence, but to give him a letter to his steward at Alexandria, that he might furnish him with money, for purchasing what should be most excellent and most precious. 12.200. So he thinking that the expense of ten talents would be enough for presents to be made to the king, and commending his son, as giving him good advice, wrote to Arion his steward, that managed all his money matters at Alexandria; which money was not less than three thousand talents on his account, 12.201. for Joseph sent the money he received in Syria to Alexandria. And when the day appointed for the payment of the taxes to the king came, he wrote to Arion to pay them. 12.202. So when the son had asked his father for a letter to the steward, and had received it, he made haste to Alexandria. And when he was gone, his brethren wrote to all the king’s friends, that they should destroy him. 12.203. 8. But when he was come to Alexandria, he delivered his letter to Arion, who asked him how many talents he would have (hoping he would ask for no more than ten, or a little more); he said he wanted a thousand talents. At which the steward was angry, and rebuked him, as one that intended to live extravagantly; and he let him know how his father had gathered together his estate by painstaking, and resisting his inclinations, and wished him to imitate the example of his father: he assured him withal, that he would give him but ten talents, and that for a present to the king also. 12.204. The son was irritated at this, and threw Arion into prison. But when Arion’s wife had informed Cleopatra of this, with her entreaty, that she would rebuke the child for what he had done, (for Arion was in great esteem with her,) Cleopatra informed the king of it. 12.205. And Ptolemy sent for Hyrcanus, and told him that he wondered, when he was sent to him by his father, that he had not yet come into his presence, but had laid the steward in prison. And he gave order, therefore, that he should come to him, and give an account of the reason of what he had done. 12.206. And they report that the answer he made to the king’s messenger was this: That “there was a law of his that forbade a child that was born to taste of the sacrifice, before he had been at the temple and sacrificed to God. According to which way of reasoning he did not himself come to him in expectation of the present he was to make to him, as to one who had been his father’s benefactor; 12.207. and that he had punished the slave for disobeying his commands, for that it mattered not Whether a master was little or great: so that unless we punish such as these, thou thyself mayst also expect to be despised by thy subjects.” Upon hearing this his answer he fell alaughing, and wondered at the great soul of the child. 12.208. 9. When Arion was apprised that this was the king’s disposition, and that he had no way to help himself, he gave the child a thousand talents, and was let out of prison. So after three days were over, Hyrcanus came and saluted the king and queen. 12.209. They saw him with pleasure, and feasted him in an obliging manner, out of the respect they bare to his father. So he came to the merchants privately, and bought a hundred boys, that had learning, and were in the flower of their ages, each at a talent apiece; as also he bought a hundred maidens, each at the same price as the other. 12.210. And when he was invited to feast with the king among the principal men in the country, he sat down the lowest of them all, because he was little regarded, as a child in age still; and this by those who placed every one according to their dignity. 12.211. Now when all those that sat with him had laid the bones of the several parts on a heap before Hyrcanus, (for they had themselves taken away the flesh belonging to them,) till the table where he sat was filled full with them, 12.212. Trypho, who was the king’s jester, and was appointed for jokes and laughter at festivals, was now asked by the guests that sat at the table [to expose him to laughter]. So he stood by the king, and said, “Dost thou not see, my lord, the bones that lie by Hyrcanus? by this similitude thou mayst conjecture that his father made all Syria as bare as he hath made these bones.” 12.213. And the king laughing at what Trypho said, and asking of Hyrcanus, How he came to have so many bones before him? he replied, “Very rightfully, my lord; for they are dogs that eat the flesh and the bones together, as these thy guests have done, (looking in the mean time at those guests,) for there is nothing before them; but they are men that eat the flesh, and cast away the bones, as I, who am also a man, have now done.” 12.214. Upon which the king admired at his answer, which was so wisely made; and bid them all make an acclamation, as a mark of their approbation of his jest, which was truly a facetious one. 12.215. On the next day Hyrcanus went to every one of the king’s friends, and of the men powerful at court, and saluted them; but still inquired of the servants what present they would make the king on his son’s birthday; 12.216. and when some said that they would give twelve talents, and that others of greater dignity would every one give according to the quantity of their riches, he pretended to every one of them to be grieved that he was not able to bring so large a present; for that he had no more than five talents. And when the servants heard what he said, they told their masters; 12.217. and they rejoiced in the prospect that Joseph would be disapproved, and would make the king angry, by the smallness of his present. When the day came, the others, even those that brought the most, offered the king not above twenty talents; but Hyrcanus gave to every one of the hundred boys and hundred maidens that he had bought a talent apiece, for them to carry, and introduced them, the boys to the king, and the maidens to Cleopatra; 12.218. every body wondering at the unexpected richness of the presents, even the king and queen themselves. He also presented those that attended about the king with gifts to the value of a great number of talents, that he might escape the danger he was in from them; for to these it was that Hyrcanus’s brethren had written to destroy him. 12.219. Now Ptolemy admired at the young man’s magimity, and commanded him to ask what gift he pleased. But he desired nothing else to be done for him by the king than to write to his father and brethren about him. 12.220. So when the king had paid him very great respects, and had given him very large gifts, and had written to his father and his brethren, and all his commanders and officers, about him, he sent him away. 12.221. But when his brethren heard that Hyrcanus had received such favors from the king, and was returning home with great honor, they went out to meet him, and to destroy him, and that with the privity of their father; for he was angry at him for the [large] sum of money that he bestowed for presents, and so had no concern for his preservation. However, Joseph concealed the anger he had at his son, out of fear of the king. 12.222. And when Hyrcanus’s brethren came to fight him, he slew many others of those that were with them, as also two of his brethren themselves; but the rest of them escaped to Jerusalem to their father. But when Hyrcanus came to the city, where nobody would receive him, he was afraid for himself, and retired beyond the river Jordan, and there abode, but obliging the barbarians to pay their taxes. 12.223. 10. At this time Seleucus, who was called Soter, reigned over Asia, being the son of Antiochus the Great. 12.224. And [now] Hyrcanus’s father, Joseph, died. He was a good man, and of great magimity; and brought the Jews out of a state of poverty and meanness, to one that was more splendid. He retained the farm of the taxes of Syria, and Phoenicia, and Samaria twenty-two years. His uncle also, Onias, died [about this time], and left the high priesthood to his son Simeon. 12.225. And when he was dead, Onias his son succeeded him in that dignity. To him it was that Areus, king of the Lacedemonians, sent an embassage, with an epistle; the copy whereof here follows: 12.226. “Areus, King of The Lacedemonians, To Onias, Sendeth Greeting. /p “We have met with a certain writing, whereby we have discovered that both the Jews and the Lacedemonians are of one stock, and are derived from the kindred of Abraham It is but just therefore that you, who are our brethren, should send to us about any of your concerns as you please. 12.227. We will also do the same thing, and esteem your concerns as our own, and will look upon our concerns as in common with yours. Demoteles, who brings you this letter, will bring your answer back to us. This letter is four-square; and the seal is an eagle, with a dragon in his claws.” 12.228. 11. And these were the contents of the epistle which was sent from the king of the Lacedemonians. But, upon the death of Joseph, the people grew seditious, on account of his sons. 12.229. For whereas the elders made war against Hyrcanus, who was the youngest of Joseph’s sons, the multitude was divided, but the greater part joined with the elders in this war; as did Simon the high priest, by reason he was of kin to them. However, Hyrcanus determined not to return to Jerusalem any more, but seated himself beyond Jordan, and was at perpetual war with the Arabians, and slew many of them, and took many of them captives. 12.230. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 12.231. He also made caves of many furlongs in length, by hollowing a rock that was over against him; and then he made large rooms in it, some for feasting, and some for sleeping and living in. He introduced also a vast quantity of waters which ran along it, and which were very delightful and ornamental in the court. 12.232. But still he made the entrances at the mouth of the caves so narrow, that no more than one person could enter by them at once. And the reason why he built them after that manner was a good one; it was for his own preservation, lest he should be besieged by his brethren, and run the hazard of being caught by them. 12.233. Moreover, he built courts of greater magnitude than ordinary, which he adorned with vastly large gardens. And when he had brought the place to this state, he named it Tyre. This place is between Arabia and Judea, beyond Jordan, not far from the country of Heshbon. 12.234. And he ruled over those parts for seven years, even all the time that Seleucus was king of Syria. But when he was dead, his brother Antiochus, who was called Epiphanes, took the kingdom. 12.235. Ptolemy also, the king of Egypt, died, who was besides called Epiphanes. He left two sons, and both young in age; the elder of which was called Philometer, and the youngest Physcon. 12.236. As for Hyrcanus, when he saw that Antiochus had a great army, and feared lest he should be caught by him, and brought to punishment for what he had done to the Arabians, he ended his life, and slew himself with his own hand; while Antiochus seized upon all his substance. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.40. This it was that she said to him, and for the present persuaded him to forbear. And when he had related what she had said to Aias, he confirmed what his mother had said; and when he had also threatened to leave him, unless he complied with him, he went away from him, 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46. When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; 20.47. upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. |
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| 46. Ps.-Philo, Biblical Antiquities, 9.5, 18.13-18.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joseph and aseneth •idolatry, in joseph and aseneth Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 128 |
| 47. Longinus, On The Sublime, 4.26.4, 4.40.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 208 |
| 48. Hippolytus, Apostolic Tradition, 23.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •joseph and aseneth Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 112 |
| 49. Heliodorus, Ethiopian Story, 1.19.3, 2.33 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 206, 209 |
| 50. Palestinian Talmud, Gittin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
51. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joseph and aseneth Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98| 28a. ואם היה כהן לא תדור עמו במבוי אם היה כפר קטן זה היה מעשה ואמרו כפר קטן נידון כשכונה,מי נדחה מפני מי ת"ש דתניא היא נדחית מפניו ואין הוא נדחה מפניה ואם היתה חצר שלה הוא נדחה מפניה,איבעיא להו היתה חצר של שניהם מהו ת"ש היא נדחית מפניו במאי עסקינן אילימא בחצר שלו פשיטא ואלא בחצר שלה והתניא אם היתה חצר שלה הוא נדחה מפניה אלא לאו כי האי גוונא דלמא דאגיר מיגר,מאי הוי עלה ת"ש (ישעיהו כב, יז) הנה ה' מטלטלך טלטלה גבר ואמר רב טלטולי דגברא קשין מדאיתתא,ת"ר לוה הימנה בנכסי אביה אינה נפרעת אלא ע"י אחר אמר רב ששת ואי אתו לקמן לדינא לא מזדקקינן להו רב פפא אמר שמותי משמתינן להו רב הונא בריה דרב יהושע אמר נגודי נמי מנגדינן להו אמר רב נחמן תנא באבל רבתי בד"א שנתגרשה מן הנשואין אבל כשנתגרשה מן האירוסין נפרעת ע"י עצמה שאין לבו גס בה,ההוא ארוס וארוסתו דאתו לקמיה דרבא יתיב רב אדא בר מתנא קמיה אוקי רבא שלוחא בינתייהו א"ל רב אדא בר מתנא והאמר רב נחמן תנא באבל רבתי כו' א"ל קא חזינן דקא גייסי בהדדי,איכא דאמרי לא אוקי רבא שליח בינתייהו א"ל רב אדא בר מתנא ניקום מר שלוחא בינתייהו א"ל והא [אמר] רב נחמן תנא באבל רבתי כו' א"ל ה"מ היכא דלא גייסי בהדדי אבל הני קא חזינא להו דגייסי בהדדי:, big strongמתני׳ /strong /big ואלו נאמנין להעיד בגודלן מה שראו בקוטנן נאמן אדם לומר זה כתב ידו של אבא וזה כתב ידו של רבי וזה כתב ידו של אחי,זכור הייתי בפלונית שיצאה בהינומא וראשה פרוע ושהיה איש פלוני יוצא מבית הספר לטבול לאכול בתרומה ושהיה חולק עמנו על הגורן והמקום הזה בית הפרס ועד כאן היינו באין בשבת,אבל אין אדם נאמן לומר דרך היה לפלוני במקום הזה מעמד ומספד היה לפלוני במקום הזה:, big strongגמ׳ /strong /big אמר רב הונא בריה דרב יהושע והוא שיש גדול עמו,וצריכא דאי אשמעינן אביו משום דשכיח גביה אבל רבו לא ואי אשמעינן רבו משום דאית ליה אימתיה דרביה אבל אביו לא,ואי אשמעינן הני תרתי אביו דשכיח גביה ורבו דאית ליה אימתיה אבל אחיו דלית ליה לא הא ולא הא אימא לא קמ"ל כיון דקיום שטרות מדרבנן הימנוהו רבנן בדרבנן:,זכור הייתי בפלונית שיצאה בהינומא וראשה פרוע: מאי טעמא כיון דרוב נשים בתולות נישאות גלוי מלתא בעלמא הוא:,ושהיה איש פלוני יוצא מבית הספר לטבול לאכול בתרומה: ודלמא עבד כהן הוא מסייע ליה לר' יהושע בן לוי דאמר ר' יהושע בן לוי אסור לאדם שילמד את עבדו תורה,ולא והתניא לוה הימנו רבו או שעשאו רבו | 28a. b And if he was a priest she may not live with him /b even b in /b one b alleyway /b that opens into several courtyards, even if she did not remarry, as she is forbidden to him forever. What is the ruling b if it was a small village? /b May she live with her ex-husband in the same village? The Gemara relates that b this /b case of his divorcée and a small village b was an incident /b that transpired b and /b the Sages b said: A small village is judged as /b his immediate b proximity. /b ,The Gemara asks: In cases where they may not reside in the same courtyard or alleyway, b who is ousted in favor of whom? /b Which of them must leave? The Gemara suggests: b Come /b and b hear /b proof b as it is taught /b in a i baraita /i : b She is ousted in favor of him, /b and leaves, b and he is not ousted in favor of her. But if it was her courtyard, he is ousted in favor of her. /b , b A dilemma was raised /b before the Sages: If b it was a courtyard /b belonging b to both of them, what is /b the i halakha /i ; who is ousted in favor of whom? The Gemara suggests: b Come /b and b hear /b proof b as it is taught /b in a i baraita /i : b She is ousted in favor of him. /b The Gemara elaborates: b With what /b circumstances b are we dealing? If we say /b that the subject of the i baraita /i is b with regard to his courtyard, /b it is b obvious /b that she is ousted. b But rather, /b is it b with regard to her courtyard? Isn’t it taught /b in a i baraita /i : b If it was her courtyard, he is ousted in favor of her? Rather, is it not /b that the i baraita /i is dealing with b a case like this, /b where it was a courtyard belonging to both of them? The Gemara rejects this proof: b Perhaps /b the i baraita /i is teaching that even in a case b where he rented /b the courtyard she is ousted in his favor. Therefore, the dilemma with regard to a courtyard belonging to both of them is unresolved.,The Gemara asks: b What /b halakhic conclusion b was /b reached b about /b this matter? The Gemara suggests: b Come /b and b hear /b proof from the verse: b “The Lord will dislocate you the dislocation of a man” /b (Isaiah 22:17), b and Rav said: /b This indicates that b the dislocation of a man is more difficult /b for him b than /b the dislocation of b a woman /b is for her. Therefore, the woman is ousted., b The Sages taught: /b With regard to a priest who b borrowed from /b his wife b from /b usufruct b property /b that she inherited from b her father /b and then he divorced her, b she is repaid only by means of another /b person and not directly from her husband, to prevent them from engaging in business dealings. b Rav Sheshet said: And if /b after engaging in business dealings they b came before us for judgment, we do not attend to them /b because by engaging in those dealings they were in violation of a transgression. b Rav Pappa said: We excommunicate them /b for violating that transgression. b Rav Huna, the son of Rav Yehoshua, said: We also flog them /b with lashes. b Rav Naḥman said: /b The i tanna /i b taught in i Evel Rabbati /i , /b one of the minor tractates that deals primarily with the i halakhot /i of mourning: b In what /b case b is this statement said? /b It is in a case b where she was divorced from marriage. However, when she was divorced from betrothal, she is repaid /b even directly b by means of /b receiving the money b herself, because, /b in that case, b he is not /b yet b accustomed to her. /b Since they never shared intimacy, there is no concern that it will lead to transgression.,The Gemara relates: There was an incident concerning b this /b divorced, b betrothed man and his betrothed who came before Rava /b for judgment, and b Rav Adda bar Mattana was sitting before him /b at the time. b Rava placed an intermediary /b to separate b between them. Rav Adda bar Mattana said to /b Rava: b But didn’t Rav Naḥman say: /b The i tanna /i b taught in i Evel Rabbati /i /b that if she was divorced from betrothal she is paid directly? Rava b said to him: /b This applies only in a case where they are not accustomed to each other. However, with regard to these people, b we see that they are accustomed to each other, /b and therefore they must be separated., b Some say /b that b Rava did not place an intermediary /b to separate b between them. Rav Adda bar Mattana said to /b Rava: b Let the Master place an intermediary /b to separate b between them. /b Rava b said to /b Rav Adda bar Mattana: b But didn’t Rav Naḥman say: /b The i tanna /i b taught in i Evel Rabbati /i /b that if she was divorced from betrothal she is paid directly? Rav Adda bar Mattana b said to /b Rava: b This applies only /b in a case b where they are not accustomed to each other. However, /b with regard to b these /b people, b we see that they are accustomed to each other, /b and therefore they must be separated., strong MISHNA: /strong b And these are deemed credible to testify in their majority /b with regard to b what they saw in their minority. A person is deemed credible to say: This is my father’s handwriting, and /b to say: b This is my teacher’s handwriting; and /b to say: b This is my brother’s handwriting, /b even though he never saw their handwriting after reaching majority.,§ Similarly, one is deemed credible to say: b I was reminded of /b the wedding of b so-and-so, who went out with a i hinnuma /i , or /b with b her hair uncovered /b in a manner typical of virgins, and therefore, her marriage contract is two hundred dinars; b and /b to say b that so-and-so would leave school to immerse /b in order b to partake of i teruma /i , and that he would share /b i teruma /i b with us at the threshing floor /b and therefore he is a priest. Similarly, one is deemed credible to say: b This place is a i beit haperas /i , /b a field with a grave that was plowed, scattering the bones, and rendering the field a place of uncertain ritual impurity; b and /b to say: b Until here we would come on Shabbat /b and thereby determine the Shabbat boundary., b However, a person is neither deemed credible to say: So-and-so had a path in this place; /b nor to say: b So-and-so had /b a tract of land where they would perform the ritual of b standing /b and sitting b and /b deliver b a eulogy in that place, /b thereby attesting that the land belongs to that person. The reason he is not deemed credible in those cases is that full-fledged testimony is required to remove property from the possession of its presumptive owner., strong GEMARA: /strong b Rav Huna, son of Rav Yehoshua, said: And /b the mishna said that one is deemed credible to testify about handwriting he saw as a minor only b when there is /b a witness who saw the handwriting as an b adult /b testifying b with him. /b , b And /b all of these cases are b necessary, /b as one could not have been derived from the other. b As, if /b the i tanna /i had b taught us /b the case of b his father’s /b handwriting, one might have thought that he is deemed credible b due to /b the fact b that he is /b often b found with his /b father and is familiar with his handwriting; b but /b with regard to b his teacher’s /b handwriting, b no, /b he is not deemed credible. b And if /b the i tanna /i had b taught us /b the case of b his teacher’s /b handwriting, one might have thought that he is deemed credible b due to /b the fact b that he has /b a sense of b awe of his teacher /b and therefore pays attention to his handwriting; b but /b with regard to b his father’s /b handwriting, b no, /b he is not deemed credible., b And if /b the i tanna /i had b taught us these two /b cases, one might have thought that he is deemed credible with regard to b his father’s /b handwriting due to the fact b that he is /b often b found with him, and his teacher’s /b handwriting due to the fact b that he has /b a sense of b awe of him. But /b with regard to b his brother’s /b handwriting, b which has neither this /b factor b nor that /b factor, b say no, /b he is not deemed credible. Therefore, the i tanna /i b teaches us: Since ratification of documents is /b required b by rabbinic /b law, as by Torah law, the signatories are sufficient proof of a document’s validity; b the Sages deemed him credible /b to testify in cases that he witnessed as a minor in matters that are b by rabbinic /b law, including the case of his brother., b And /b the mishna states that one is deemed credible to say: b I was reminded of /b the wedding of b so-and-so, who went out with a i hinnuma /i , or /b with b her hair uncovered. What is the reason /b that he is deemed credible? b Since most women are married as virgins, /b her presumptive status is that of a virgin even without his testimony. His testimony with regard to what he saw as a minor b is merely revealing of a matter /b already presumed true, not actual testimony., b And /b the mishna states that one is deemed credible to say b that so-and-so would leave school to immerse /b in order b to partake of i teruma /i , /b and therefore he is a priest. The Gemara asks: b And perhaps he is the slave of a priest, /b who is also eligible to partake of i teruma /i . The Gemara notes: This mishna provides b support for /b the opinion of b Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: It is prohibited for a person to teach his slave Torah. /b Since the testimony is that he was in school, apparently he is not a slave. Therefore, the fact that he partook of i teruma /i indicates that he is a priest.,The Gemara asks: b And /b may one b not /b teach his slave Torah? b But isn’t it taught /b in a i baraita /i : A slave b whose master borrowed from him, or whose master made him /b |
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52. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 245| 46a. עובד כוכבים גופא לא קני ליה מאי דקני ליה הוא דמקני ליה לישראל וכיון דקדם וטבל לשם בן חורין אפקעיה לשעבודיה,כדרבא דאמר רבא הקדש חמץ ושחרור מפקיעין מידי שעבוד,מתיב רב חסדא מעשה בבלוריא הגיורת שקדמו עבדיה וטבלו לפניה ובא מעשה לפני חכמים ואמרו קנו עצמן בני חורין לפניה אין לאחריה לא,אמר רבא לפניה בין בסתם בין במפורש לאחריה במפורש אין בסתם לא,אמר רב אויא לא שנו אלא בלוקח מן העובד כוכבים אבל עובד כוכבים גופיה קני,דכתיב (ויקרא כה, מה) וגם מבני התושבים הגרים עמכם מהם תקנו אתם קונים מהם ולא הם קונים מכם ולא הם קונים זה מזה,ולא הם קונים מכם למאי אילימא למעשה ידיו אטו עובד כוכבים לא קני ליה לישראל למעשה ידיו והכתיב (ויקרא כה, מז) או לעקר משפחת גר ואמר מר משפחת גר זה העובד כוכבים אלא לאו לגופיה וקאמר רחמנא אתם קונין מהם אפילו גופיה,פריך רב אחא אימא בכספא ובטבילה קשיא,אמר שמואל וצריך לתקפו במים,כי האי דמנימין עבדיה דרב אשי בעא לאטבולי מסריה ניהלייהו לרבינא ולרב אחא ברי' דרבא אמר להו חזו דמינייכו קבעית ליה רמו ליה ארויסא בצואריה ארפו ליה וצמצמו ליה,ארפו ליה כי היכי דלא להוי חציצה צמצמו ליה כי היכי דלא לקדים ולימא להו לשם בן חורין אני טובל בהדי דדלי רישיה ממיא אנחו ליה זולטא דטינא ארישיה ואמרו ליה זיל אמטי לבי מרך,א"ל רב פפא לרבא חזי מר הני דבי פפא בר אבא דיהבי זוזי לאינשי לכרגייהו ומשעבדי בהו כי נפקי צריכי גיטא דחירותא או לא,א"ל איכו שכיבי לא אמרי לכו הא מילתא הכי א"ר ששת מוהרקייהו דהני בטפסא דמלכא מנח ומלכא אמר מאן דלא יהיב כרגא משתעבד למאן דיהיב כרגא,ר' חייא בר אבא איקלע לגבלא חזא בנות ישראל דמעברן מגרים שמלו ולא טבלו וחזא חמרא דישראל דמזגי עובדי כוכבים ושתו ישראל וחזא תורמוסין דשלקי עובדי כוכבים ואכלי ישראל ולא אמר להו ולא מידי,אתא לקמיה דר' יוחנן א"ל צא והכרז על בניהם שהם ממזרים ועל יינם משום יין נסך ועל תורמוסן משום בישולי עובדי כוכבים לפי שאינן בני תורה,על בניהן שהם ממזרים ר' יוחנן לטעמיה דאמר ר' חייא בר אבא אמר ר' יוחנן לעולם אין גר עד שימול ויטבול וכיון דלא טביל עובד כוכבים הוא ואמר רבה בר בר חנה א"ר יוחנן עובד כוכבים ועבד הבא על בת ישראל הולד ממזר,ועל יינם משום יין נסך משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,ועל תורמוסן משום בשולי עובדי כוכבים לפי שאינן בני תורה הא בני תורה שרי והאמר רב שמואל בר רב יצחק משמי' דרב כל הנאכל כמות שהוא חי אין בו משום בשולי עובדי כוכבים והא תורמוס אינו נאכל כמות שהוא חי ויש בו משום בשולי עובדי כוכבים,ר' יוחנן כאידך לישנא סבירא ליה דאמר רב שמואל בר רב יצחק משמי' דרב כל שאין עולה על שולחן מלכים לאכול בו את הפת אין בו משום בשולי עובדי כוכבים וטעמא דאינן בני תורה הא בני תורה שרי,ת"ר גר שמל ולא טבל ר"א אומר הרי זה גר שכן מצינו באבותינו שמלו ולא טבלו טבל ולא מל ר' יהושע אומר הרי זה גר שכן מצינו באמהות שטבלו ולא מלו וחכמים אומרים טבל ולא מל מל ולא טבל אין גר עד שימול ויטבול,ורבי יהושע נמי נילף מאבות ור"א נמי נילף מאמהות וכי תימא אין דנין אפשר משאי אפשר,והתניא ר"א אומר מנין לפסח דורות שאין בא אלא מן החולין נאמר פסח במצרים ונאמר פסח בדורות מה פסח האמור במצרים אין בא אלא מן החולין אף פסח האמור לדורות אין בא אלא מן החולין,א"ל ר' עקיבא וכי דנין אפשר משאי אפשר א"ל אע"פ שאי אפשר ראיה גדולה היא ונלמד הימנה,אלא | 46a. His previous b gentile /b owner b did not have ownership of the /b slave’s b body, /b since a gentile is unable to have ownership of another’s body; rather, he had rights to only the slave’s labor. And only b that which he owned in him was he /b able to b sell to /b the b Jew. /b Therefore, before immersion, the Jew had rights to only the slave’s labor, but not ownership of his body, b and /b therefore, b once /b the slave b preempted /b his owner b and immersed for the sake of /b conversion to make him b a freeman, he abrogates /b his master’s b lien /b upon him.,The Gemara notes: This explanation is b in accordance with /b the opinion b of Rava, as Rava said: Consecration /b of an item to the Temple, the prohibition of b leavened bread /b taking effect upon a leavened food, b and /b the b emancipation /b of a slave b abrogate /b any b lien /b that exists upon them., b Rav Ḥisda raised an objection /b from a i baraita /i : There was b an incident involving Beloreya the female convert in which her slaves preempted /b her b and immersed before her /b own immersion for her own conversion. b And /b the details of the b incident came before the Sages, and they said: /b The slaves b acquired themselves /b and became b freemen. /b Rav Ḥisda explains how the i baraita /i poses a challenge: The i baraita /i implies that only because the slaves immersed b before her, /b while she was still a gentile, that b yes, /b they became freemen; however, had they immersed b after her, /b i.e., after she had already converted, then b no, /b they would not have become freemen. The reason for this is presumably that upon her conversion she attains the rights to her slaves’ bodies, and therefore their immersion for the sake of becoming freemen would be ineffective. However, this contradicts the Gemara’s explanation above that when a Jew gains ownership of a slave from a gentile, he has a right to only the slave’s labor.,To resolve the challenge b Rava said: /b When the i baraita /i says that because they immersed b before her /b they acquired themselves, that is b whether /b they immersed b without a specified /b intention b or whether /b they immersed b with explicit /b intention to convert and become freemen. However, had they immersed b after her, /b if they did so b with explicit /b intention to convert, then b yes, /b the immersion would achieve that end, but if they did so b without a specified /b intention, then b no, /b their immersion would, by default, be considered for the sake of slavery and they would not become free., b Rav Avya said: They taught /b that one acquires only the rights to the slave’s labor b only with regard to /b a Jew b who purchased /b a slave b from a gentile /b slave owner, b but /b if b a gentile /b sold b his /b own b body /b as a slave directly to a Jew, then the Jew b acquires /b his body., b As it is written: “Moreover, of the children of the strangers that sojourn among you, of them you may acquire” /b (Leviticus 25:45). The verse states only that b you, /b i.e., Jews, b can acquire /b a slave b from them, /b i.e., a gentile slave, b but they cannot acquire /b a slave b from you, /b i.e., a Jewish slave, b and they cannot acquire /b a slave b from one another. /b ,When it is derived that: b But they cannot acquire /b slaves b from you, to what /b type of acquisition is it referring? b If we say /b it is b for his labor, is that to say /b that b a gentile cannot acquire a Jew for his labor? Isn’t it written: /b “And if a stranger who is a settler with you becomes rich, and your brother becomes poor beside him, and he sells himself to the stranger who is a settler with you, b or to the offshoot of a stranger’s family” /b (Leviticus 25:47), b and the Master said /b in explanation of the phrase b “a stranger’s family” /b that b this /b is referring to b a gentile. /b If so, the verse explicitly states that a Jew can sell himself as a slave to a gentile. b Rather, is it not /b that the reference is b to /b selling b his body, and the Merciful One states /b that b you, /b i.e., Jews, b can acquire /b a slave b from them, /b which means b even his body. /b Accordingly the verse indicates that a Jew can acquire a gentile slave’s body, but a gentile is unable to acquire ownership of another’s body, even that of another gentile., b Rav Aḥa refutes /b Rav Avya’s explanation: b Say /b that the verse is referring to acquiring a gentile slave by both purchasing him b with money and /b then b by immersing /b him for the purpose of slavery, and only in that case does it teach that a Jew acquires the gentile slave’s body. However, until he has been immersed the acquisition is not fully complete, and therefore if the slave immerses himself with the intention to become free, then his immersion would achieve that end. The Gemara concedes: This is b difficult. /b , b Shmuel said: And /b if one wishes to ensure that one’s slave does not declare the immersion to be for the sake of conversion, then b one needs to hold him tightly in the water /b in a way that demonstrates the owner’s domice over the slave at that time, thereby defining the immersion as one for the sake of slavery.,That is b as /b demonstrated b in this /b incident b involving Minyamin, Rav Ashi’s slave: /b When b he wished to immerse /b him, b he passed him to Ravina and Rav Aḥa, son of Rava, /b to perform the immersion on his behalf, and b he said to them: Be aware that I will claim /b compensation b for him from you /b if you do not prevent my slave from immersing for the sake of conversion. b They placed a bridle [ i arvisa /i ] upon his neck, /b and at the moment of immersion b they loosened it and /b then immediately b tightened it /b again while he was still immersed.,The Gemara explains their actions: b They /b initially b loosened it in order that there should not be any interposition /b between the slave and the water during the immersion, which would invalidate it. b They /b immediately b tightened it /b again b in order that /b the slave b should not preempt /b them b and say to them: I am immersing for the sake of /b becoming b a freeman. When he lifted his head from the water they placed a bucket of clay upon his head and said to him: Go /b and b bring /b this b to the house of your master. /b They did this in order to demonstrate that the immersion had been successful and that he was still a slave., b Rav Pappa said to Rava: /b Has b the Master seen those of the house of Pappa bar Abba who give money /b to the tax-collectors b on behalf of /b poor b people to /b pay b for their poll tax [ i karga /i ], and /b as a result b they would enslave them. /b Anyone who did not pay the tax would be taken as a slave for the king. By paying for such people’s taxes, the members of the house of Pappa bar Abba essentially purchased those people, who had become the king’s slaves, for themselves. Rav Pappa asked: b When /b those slaves b go free, do they require a bill of emancipation, /b because the members of the house of Pappa bar Abba actually attained ownership of the slaves’ bodies, b or not, /b as they were owned only for the sake of their labor?, b He said to him: Were I dead I could not say this matter to you, /b so it is good that you have asked me while I am still alive, as I know that b this /b is what b Rav Sheshet said /b with regard to the matter: b The writ of slavery [ i moharkayehu /i ] of these /b residents of the kingdom b rests in the treasury [ i tafsa /i ] of the king, /b and in fact all the residents of the kingdom are considered to be full slaves of the king, i.e., he owns their bodies, irrespective of whether they pay their taxes. b And /b so when b the king says: One who does not give the poll tax is to be enslaved to the one who /b does b give the poll tax /b on his behalf, the king’s decree is fully effective in making those residents full slaves of those who paid for them. As such, they will require a bill of emancipation when they are freed.,§ The Gemara relates: b Rabbi Ḥiyya bar Abba /b once b happened /b to come b to Gavla. He saw Jewish women /b there b who had become pregt from converts who were circumcised but had /b still b not immersed /b to complete their conversion process; b and he saw wine of Jews that gentiles were pouring, and Jews were drinking /b it; b and he saw lupines [ i turmusin /i ] that gentiles were cooking, and Jews were eating /b them; b but he did not say anything to them. /b ,Later, b he came before Rabbi Yoḥa /b and told him what he had witnessed. b Rabbi Yoḥa said to him: Go and make /b a public b declaration concerning their children that they are i mamzerim /i , and concerning their wine /b that it is forbidden b because /b it is like b wine poured as an /b idolatrous b libation, and concerning their lupines /b that they are forbidden b because /b they are b food cooked by gentiles. /b One should be stringent and make such a declaration b because they are not /b well-versed b in Torah, /b and if they are left to be lax in this regard they will eventually transgress Torah prohibitions.,The Gemara explains: With regard to the declaration b concerning their children that they are i mamzerim /i , Rabbi Yoḥa /b conforms b to his /b standard line of b reasoning /b in two i halakhot /i : The first is b as Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b One b is never /b considered to be b a convert until he has been circumcised and has immersed. And since /b the convert in the case in Gavla b had not immersed, he is /b still considered b a gentile. And /b the second i halakha /i is as b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b a gentile or a slave who engaged in intercourse with a Jewish woman, the offspring /b of that union b is a i mamzer /i . /b , b And /b the reason to declare b concerning their wine /b that it is forbidden b because /b it is like b wine poured as an /b idolatrous b libation /b is that although their wine was not actually poured as an idolatrous libation, it was prohibited by rabbinic decree b due to /b the maxim that: b Go, go, we say to a nazirite, go around and go around, /b but b do not come near to the vineyard. /b Although a nazirite is prohibited only from eating produce of the vine, he is warned not even to come into close proximity of a vineyard as a protective measure to ensure that he will not transgress this prohibition. So too, in many cases, the Sages decreed certain items and actions to be prohibited because they understood that if people would partake of them, they would eventually transgress Torah prohibitions., b And /b the final declaration b concerning their lupines /b that they are forbidden b because /b they are b food cooked by gentiles /b is issued b because they are not /b well versed b in Torah. /b The Gemara expresses astonishment: Does this imply that b were they students of the Torah /b their lupines would b be permitted? Didn’t Rav Shmuel bar Rav Yitzḥak say in the name of Rav: Any /b food item b that is eaten as it is, raw, is not /b subject b to /b the prohibition of b food cooked by gentiles, /b even when cooked by them? b But a lupine is not eaten as it is, raw, and /b therefore b it is subject to /b the prohibition of b food cooked by gentiles. /b ,The Gemara explains that b Rabbi Yoḥa holds /b in this matter b in accordance with /b the opinion of b the other version /b of what b Rav Shmuel bar Rav Yitzḥak said in the name of Rav: Any /b food item that lacks sufficient importance such that it b does not appear on the table of kings /b in order b to eat bread with it is not /b subject b to /b the prohibition of b food cooked by gentiles. /b Lupines lack importance and are therefore permitted even if cooked by gentiles. b And /b consequently, b the /b only b reason /b to make a declaration prohibiting the residents of Gavla from eating them is b because they are not /b well versed b in Torah, /b and if they are left to be lax in this regard they will eventually become lax in actual Torah prohibitions; by inference, to those well versed b in Torah, it is permitted. /b br § During their sojourn in Egypt, the children of Israel had the halakhic status of gentiles. At the revelation at Sinai they entered into a national covet with God in which they attained their status of the Jewish people. This transformation was essentially the mass conversion of the people, and so their preparation for the revelation provides a paradigm of the process required for conversion for all generations. The i tanna’im /i disagree as to which aspects of that original conversion are to be derived for all generations., b The Sages taught /b in a i baraita /i : With regard to b a convert who was circumcised but did not immerse, Rabbi Eliezer says /b that b this is a convert, as so we found with our forefathers /b following the exodus from Egypt b that they were circumcised but were not immersed. /b With regard to one who b immersed but was not circumcised, Rabbi Yehoshua says /b that b this is a convert, as so we found with our foremothers that they immersed but were not circumcised. And the Rabbis say: /b Whether b he immersed but was not circumcised /b or whether b he was circumcised but did not immerse, he is not a convert until he is circumcised and he immerses. /b ,The Gemara questions the opinions in the i baraita /i : b But let Rabbi Yehoshua also derive /b what is required for conversion b from /b our b forefathers; /b why didn’t he do so? b And let Rabbi Eliezer also derive /b the i halakha /i b from /b our b foremothers; /b why didn’t he do so? b And if you would say /b that Rabbi Eliezer did not derive the i halakha /i from our foremothers because he holds b one cannot derive /b the b possible from /b the b impossible, /b i.e., one cannot derive that men do not require circumcision from the i halakha /i that women do not require it, because for women it is a physical impossibility, that claim may be refuted.,It would appear that Rabbi Eliezer does not accept that principle, as b isn’t it taught /b in a i baraita /i that b Rabbi Eliezer says: From where /b is it derived with regard b to /b the b Paschal lamb /b brought throughout the b generations that it may be brought only from non-sacred /b animals? b A Paschal lamb is stated /b in the Torah b in /b reference to the lamb that the Jewish people brought prior to the exodus from b Egypt, and a Paschal lamb is stated in /b reference to the yearly obligation throughout the b generations. /b The association between them teaches that b just as the Paschal lamb stated in /b reference to b Egypt was only brought from non-sacred /b animals, since prior to the giving of the Torah there was no possibility to consecrate property, b so too, /b with regard to b the Paschal lamb stated /b in reference b to /b the obligation throughout the b generations, it may be brought only from non-sacred /b animals., b Rabbi Akiva said to him: But can one derive /b the b possible, /b i.e., the i halakha /i for the Paschal lamb throughout the generations, where a possibility exists to bring it from consecrated animals, b from /b the b impossible, /b i.e., from the Paschal lamb in Egypt, where it was not a possibility? Rabbi Eliezer b said to him: Although it was impossible /b to bring the Paschal lamb in Egypt from consecrated animals, nevertheless, b it is /b still b a great proof, and we may learn from it. /b It is apparent, then, that Rabbi Eliezer holds that one can derive the possible from the impossible. Therefore the original question stands: Why didn’t Rabbi Eliezer derive from the foremothers that circumcision is not essential for conversion?,The Gemara concedes: b Rather, /b the i baraita /i must be reinterpreted as follows: |
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53. Porphyry, On The Cave of The Nymphs, 16, 15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 112 | 15. One particular, however, remains to be explained, and that is the symbol of the olive planted at the top of the cavern, since Homer appears to indicate something very admirable by giving it such a position. For he does not merely say that an olive grows in this place, but that it flourishes on the summit of the cavern. "High at the head a branching olive grows, Beneath, a gloomy grotto s cool recess.." But the growth of the olive in such a situation is not fortuitous, as some one may suspect, but contains the enigma of the cavern. For |37 since the world was not produced rashly and casually, but is the work of divine wisdom and an intellectual nature; hence an olive, the symbol of this wisdom flourishes near the present_cavern, which is an image of the world. For the olive is the plant of Minerva, and Minerva is wisdom. But this Goddess being produced from the head of Jupiter, the theologist has discovered an appropriate place for the olive by consecrating it at the summit of the port; signifying by this that the universe is not the effect of a casual event and the work of irrational fortune, but that it is the offspring of an intellectual nature and divine wisdom, which is separated indeed from it (by a difference of essence), but yet is near to it, through being established on the summit of the whole port (i.e., from the dignity and excellence of its nature governing the whole with consummate wisdom). Since, however, an olive is ever-flourishing, it possesses a certain peculiarity in the highest degree adapted to the revolutions of souls in the world, for to such souls this cave (as we have said) is sacred. For in summer the white leaves of the olive tend upwards, but in winter the whiter leaves are bent downward. On |38 this account also in prayers and supplications, men extend the branches of an olive, ominating from this that they shall exchange the sorrowful darkness of danger for the fair light of security and peace. The olive, therefore being naturally ever-flourishing, bears fruit which is the auxiliary of labour (by being its reward , it is sacred to Minerva; supplies the victors in athletic labours with crowns and affords a friendly branch to the suppliant petitioner. Thus, too, the world is governed by an intellectual nature, and is conducted by a wisdom eternal and ever-flourishing; by which the rewards of victory are conferred on the conquerors in the athletic race of life, as the reward of severe toil and patient perseverance. And the Demiurgus who connects and contains the world (in ineffable comprehensions) invigorates miserable and suppliant souls. |
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| 54. Valerius Maximus, Memorable Deeds And Sayings, 6.1.1 Tagged with subjects: •joseph and aseneth, and tale of susanna •susanna, tale of, and joseph and aseneth Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 134 |
55. Vergil, Georgics, 4.287-4.314 Tagged with subjects: •joseph and aseneth Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 204| 4.287. Nam qua Pellaei gens fortunata Canopi 4.288. accolit effuso stagtem flumine Nilum 4.289. et circum pictis vehitur sua rura phaselis, 4.290. quaque pharetratae vicinia Persidis urget, 4.291. et viridem Aegyptum nigra fecundat harena, 4.292. et diversa ruens septem discurrit in ora 4.293. usque coloratis amnis devexus ab Indis 4.294. omnis in hac certam regio iacit arte salutem. 4.295. Exiguus primum atque ipsos contractus in usus 4.296. eligitur locus; hunc angustique imbrice tecti 4.297. parietibusque premunt artis et quattuor addunt, 4.298. quattuor a ventis obliqua luce fenestras. 4.299. Tum vitulus bima curvans iam cornua fronte 4.300. quaeritur; huic geminae nares et spiritus oris 4.301. multa reluctanti obstruitur, plagisque perempto 4.302. tunsa per integram solvuntur viscera pellem. 4.303. Sic positum in clauso linquunt et ramea costis 4.304. subiciunt fragmenta, thymum casiasque recentes. 4.305. Hoc geritur Zephyris primum impellentibus undas, 4.306. ante novis rubeant quam prata coloribus, ante 4.307. garrula quam tignis nidum suspendat hirundo. 4.308. Interea teneris tepefactus in ossibus umor 4.309. aestuat et visenda modis animalia miris, 4.310. trunca pedum primo, mox et stridentia pennis, 4.311. miscentur tenuemque magis magis aera carpunt, 4.312. donec, ut aestivis effusus nubibus imber, 4.313. erupere aut ut nervo pulsante sagittae, 4.314. prima leves ineunt si quando proelia Parthi. | |
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| 56. Papyri, P.Oxy., 4.705 Tagged with subjects: •joseph and aseneth Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
| 57. Papyri, P.Brem., 1 Tagged with subjects: •joseph and aseneth Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
| 58. Ritba (R. Yomtov B. Abraham), Ketubbot, None Tagged with subjects: •joseph and aseneth Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98 |
| 59. Ezekiel The Tragedian, Fragments, 4, 3 Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 57 |
| 60. Demetrius The Chronographer, Fragments, 2.3, 2.12, 2.18 Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 107, 158 |
| 61. Artapanus, Fragments, 2.3-2.4, 3.2-3.3, 3.19, 3.34-3.35 Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 53, 162 |
| 62. Plutarch, Apoph. Rom., 2.205 Tagged with subjects: •joseph and aseneth Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 203 |
| 63. Anon., Pirqe R. El., 38 Tagged with subjects: •joseph and aseneth Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 218 |
| 64. Artapanus, Apud Eusebius, 9.27.4-9.27.6 Tagged with subjects: •joseph and aseneth Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
65. Anon., Letter of Aristeas, 311, 310 Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 105 | 310. After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no |
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| 66. Papyri, Cpj, 450 Tagged with subjects: •joseph and aseneth Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
| 68. Rashi (R. Solomon B. Isaac), Ketubbot, None Tagged with subjects: •joseph and aseneth Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 98 |
| 69. Anon., Joseph And Aseneth, 1.1, 1.4, 1.5, 2.1, 2.3, 2.8, 2.9, 2.11, 3, 3.2, 3.3, 3.4, 3.6, 4, 4.1, 4.2, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 5, 5.2, 6, 6.2, 6.3, 6.5, 6.7, 7, 7.1, 7.2, 7.4, 7.5, 7.6, 7.8, 8, 8.5, 8.8-10.17, 8.8, 8.9, 8.10, 8.11, 9, 9.1, 9.2, 9.4, 9.5, 10, 10.2, 10.4, 10.10, 10.12, 10.13, 11, 11.1, 11.4, 11.5, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.16, 11.18, 12, 12.1, 12.5, 12.7, 12.8, 12.9, 12.12, 12.13, 12.14, 13, 13.11, 13.13, 13.15, 14, 14.3, 14.14, 15, 15.4, 15.7, 15.9, 15.10, 15.15, 15.17, 16, 16.1, 16.6, 16.16, 16.19, 17, 18, 18.1, 18.2, 18.5, 18.10, 18.11, 19, 19.2, 19.5, 19.10, 19.11, 20, 20.8, 20.9, 20.10, 21, 21.4, 21.6, 21.9, 21.13, 21.21, 22, 22.1, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 23, 23.9, 24, 25, 25.4, 26, 26.4, 27, 28, 28.5, 28.7, 28.10, 28.14, 29, 29.3, 29.4, 29.5, 29.6, 29.7, 30, 31, 58 Tagged with subjects: •nan Found in books: Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 96 |
| 70. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 4.1 Tagged with subjects: •joseph and aseneth Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 112 |
