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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.


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All subjects (including unvalidated):
subject book bibliographic info
juda, biblical character Price Finkelberg and Shahar (2021) 205
judas Avery Peck et al. (2014) 246, 247
Allen and Dunne (2022) 86, 94, 136
Azar (2016) 139, 190
Berglund Crostini and Kelhoffer (2022) 90, 220
Bremmer (2008) 199, 201
Breytenbach and Tzavella (2022) 274, 275, 322, 323, 352
Grabbe (2010) 72, 75
Huttner (2013) 206, 216, 217, 218, 219, 227
Rasimus (2009) 14, 238, 239, 240, 272
Richter et al. (2015) 171
Wilson (2012) 358
judas, among, disciples, replacement of Scopello (2008) 28, 29, 30, 61, 129
judas, and dialogue between jesus, astrological determinism in Scopello (2008) 127
judas, and dialogue between jesus, basilidean views of Scopello (2008) 147, 148, 149, 150, 151
judas, and dialogue between jesus, essene spiritual traditions in Scopello (2008) 126, 127, 129
judas, and dialogue between jesus, gnostic tradition of opposition in Scopello (2008) 124, 125
judas, and dialogue between jesus, jesusโ€™s laughter in Scopello (2008) 338, 339, 343, 344, 345
judas, and dialogue between jesus, regarding heaven Scopello (2008) 129, 130, 131, 132, 133
judas, and jesus, dialogue between Scopello (2008) 31, 32, 36, 41, 42
judas, armozel, betrayal by Scopello (2008) 35, 36, 37, 38, 51, 52, 53, 54, 55, 84, 99, 100, 138, 219, 220, 257, 258, 259, 260, 261, 262, 270, 271
judas, as abraham-like figure Scopello (2008) 113, 114, 115, 116, 117, 118, 119, 120
judas, as devil Azar (2016) 139
judas, as ideal visionary Scopello (2008) 127, 128, 129, 130, 151, 152
judas, as one of disciples Scopello (2008) 139, 270
judas, as one of the twelve disciples Scopello (2008) 28, 29, 30, 139, 270
judas, as protagonist Scopello (2008) 41, 42, 43
judas, as the thirteenth, demons Scopello (2008) 24, 26, 30, 46, 163, 178, 182, 218, 223, 253, 254, 270, 271, 307, 308, 344
judas, as thirteenth demon Scopello (2008) 24, 26, 30, 46, 163, 178, 182, 218, 223, 251, 252, 270, 271, 307, 308, 344
judas, as, anti- martyrdom, gospel of Moss (2012) 161, 202
judas, barsa, b, bas Huttner (2013) 262
judas, basis in gnostic cosmology of dramatic effects, in the gospel of Scopello (2008) 23, 24
judas, betrayal of jesus by Scopello (2008) 35, 36, 37, 38, 51, 52, 53, 54, 55, 74, 75, 76, 77, 78, 84, 99, 100, 138, 219, 220, 257, 258, 259, 260, 261, 262, 270, 271
judas, biblical appearances of Scopello (2008) 135, 136
judas, by, jesus, special knowledge imparted to Scopello (2008) 31, 32, 41, 42, 124, 125, 129, 130, 131, 132, 133, 147, 148, 149, 150, 151, 338, 339, 343, 344, 345
judas, comparison with thomas of Scopello (2008) 82, 83, 84, 85, 86, 87, 88, 94
judas, death of Potter Suh and Holladay (2021) 323, 324, 325, 326, 327, 328, 329, 330, 331, 332
Scopello (2008) 30, 31, 75, 76, 87, 136, 344, 349
judas, deluded in self-image Scopello (2008) 37
judas, departure from the last supper of Scopello (2008) 30, 31
judas, designation of jesus as โ€œrabbiโ€ by Scopello (2008) 88, 89
judas, destiny of Scopello (2008) 114, 115, 190, 214, 215, 216, 243, 244
judas, dialogue with jesus of Scopello (2008) 31, 32, 124, 125, 129, 130, 131, 132, 133, 147, 148, 149, 150, 151, 208, 209, 338, 339, 343, 344, 345
judas, didactic tone of dramatic effects, in the gospel of Scopello (2008) 26, 27
judas, dramatic effects, in the gospel of Scopello (2008) 23, 24, 25, 26, 27, 28, 29, 30, 31, 32
judas, dreams, see also under Schwartz (2008) 500
judas, dual nature of Scopello (2008) 81, 82, 135, 136, 138, 139, 141, 142, 143
judas, early christian portrayals of Scopello (2008) 139
judas, from, disciples, separation of Scopello (2008) 28, 29, 30, 45, 46, 158, 159, 160, 161, 162, 163, 164, 165, 166, 208, 241
judas, function of figure of Scopello (2008) 177, 178, 179, 180, 181, 182, 183, 184, 185, 186
judas, gospel of Damm (2018) 217, 222
Iricinschi et al. (2013) 25, 360
Moss (2012) 159, 161, 202
Taylor (2012) 199, 289
Williams (2009) 270
judas, grief of Scopello (2008) 80, 161
judas, hikesios, hierapolis Huttner (2013) 75, 76, 92
judas, identity of Scopello (2008) 251, 252, 253, 254, 255, 256, 257
judas, in basilidean tradition, views of Scopello (2008) 146, 147
judas, in betrayal of jesus, role of Scopello (2008) 35, 36, 37, 38, 51, 52, 53, 54, 55, 84, 99, 100, 138, 219, 220, 257, 258, 259, 260, 261, 262, 270, 271
judas, iscariot Corley (2002) 74
Corrigan and Rasimus (2013) 113, 132
Dijkstra and Raschle (2020) 356
Edelmann-Singer et al (2020) 125, 188
Ganzel and Holtz (2020) 168, 169
Taylor (2012) 111
Toloni (2022) 164
Wilson (2018) 92, 93, 215, 246
judas, jesus, dramatic effects, in the gospel of Scopello (2008) 27, 28, 31
judas, jonathan, brother of Gera (2014) 175, 179, 434, 448, 475
judas, judah, patriarch, son of hillel, kyriakos, story of Kraemer (2020) 266, 267
judas, knowledge/instruction motif, the kiss of Scopello (2008) 120, 138
judas, laughter in dramatic effects, in the gospel of Scopello (2008) 24
judas, maccabaeus Dijkstra and Raschle (2020) 34
Kitzler (2015) 83
Salvesen et al (2020) 189, 335, 358
Schwartz (2008) 3, 7, 23, 62, 63, 132, 134, 157, 168, 249, 250, 274, 323, 324, 325, 371, 372, 419, 466, 467, 495, 520
judas, maccabaeus, brothers of Schwartz (2008) 267
judas, maccabaeus, focal character Schwartz (2008) 325
judas, maccabaeus, gods agent Schwartz (2008) 385
judas, maccabaeus, high priest Schwartz (2008) 43, 383, 474, 475, 483, 551, 552
judas, maccabaeus, judith, book of Salvesen et al (2020) 100, 201
judas, maccabaeus, latter-day elisha Schwartz (2008) 389
judas, maccabaeus, lifespan of Schwartz (2008) 523
judas, maccabaeus, the maccabee Schwartz (2008) 31, 249
judas, maccabeus Bay (2022) 36, 79
Beyerle and Goff (2022) 211, 214, 215, 216, 217, 219, 221, 223, 225, 226, 228, 230, 231, 232
Corley (2002) 105, 141
Gera (2014) 19, 40, 43, 96, 107, 139, 171, 173, 175, 187, 189, 190, 217, 236, 247, 254, 305, 362, 410, 434, 435, 445, 460
Mendez (2022) 33
Moss (2012) 42, 43
Noam (2018) 4, 7, 25, 50, 52, 189, 197, 199, 200
Stuckenbruck (2007) 61, 62, 122, 178, 381
Taylor (2012) 14, 37, 91
judas, maccabeus, comparison to biblical heroes Noam (2018) 47, 50
judas, maccabeus, deliberate omission of in rabbinic sources Noam (2018) 4, 33, 221
judas, maccabeus, maccabees Cosgrove (2022) 287, 288, 294
judas, maccabeus, prayer Noam (2018) 44, 45, 46, 52
judas, maccabeus, temple, restoration of cult by Stuckenbruck (2007) 61, 138
judas, maccabeusnan, influence on judith Gera (2014) 39, 40, 41, 55, 171, 202, 247, 255, 315, 318, 396, 412, 432, 475
judas, maccabeusnan, prays Gera (2014) 180, 181, 189, 190, 298, 303, 315, 404
judas, matrona, daughter of rabbi Kraemer (2020) 388, 399
judas, motivation and knowledge in actions Scopello (2008) 74, 75, 190, 191, 219, 220, 258
judas, mysteries of the kingdom revealed to Scopello (2008) 45, 46, 48, 49, 50
judas, name of Scopello (2008) 136, 138, 139
judas, new testament appearances of Scopello (2008) 74, 75, 76, 77, 78, 135, 136, 138
judas, of cosmology, of the gnostic world, revelation to Scopello (2008) 45, 46, 48, 49, 50, 164, 165, 179, 180, 218, 219, 220, 221, 222, 223, 251, 252, 253, 254, 255, 256, 257
judas, of gamala, and saddouk Taylor (2012) 96
judas, of gamala, rebellions of Taylor (2012) 126
judas, of gamala, the galilean Taylor (2012) 55, 62, 63, 64, 105, 176, 177, 181
judas, of gnostic dialogue, dramatic effects, in the gospel of Scopello (2008) 31, 32
judas, of invisible action, dramatic effects, in the gospel of Scopello (2008) 29, 30, 31
judas, of jesus, betrayal by Scopello (2008) 35, 36, 37, 38, 51, 52, 53, 54, 55, 74, 75, 76, 77, 78, 84, 99, 100, 138, 219, 220, 257, 258, 259, 260, 261, 262, 270, 271
judas, of jesus, relationship with Scopello (2008) 86, 87, 88, 355, 356
judas, of mythic content, dramatic effects, in the gospel of Scopello (2008) 32
judas, of simon, brother of Gera (2014) 298
judas, of the double denouement, dramatic effects, in the gospel of Scopello (2008) 30, 31
judas, of thomas, comparison to Scopello (2008) 82, 83, 84, 85, 86, 87, 88, 94
judas, political and historical context of Scopello (2008) 138, 139, 141, 142, 143
judas, portrayal of josephus essenes Taylor (2012) 60, 61, 62, 63, 92
judas, questions on salvation by Scopello (2008) 269
judas, rabbi Kraemer (2020) 388, 399
de Ste. Croix et al. (2006) 197
judas, rehabilitation of Scopello (2008) 81, 84, 85, 94, 95, 135, 158, 177, 178, 239, 240, 308
judas, relationship with jesus of Scopello (2008) 86, 87, 88, 355, 356
judas, replacement of Scopello (2008) 61
judas, separation from other disciples of Scopello (2008) 28, 29, 30, 45, 46, 158, 159, 160, 161, 162, 163, 164, 165, 166, 208
judas, sethian confession of Scopello (2008) 43, 44, 247, 248, 249, 250, 251
judas, sethian gnosticism, confession of Scopello (2008) 43, 44
judas, simon, brother of Gera (2014) 175, 246, 434, 445
judas, simplicity of dramatic effects, in the gospel of Scopello (2008) 23, 24, 27
judas, son of james Mendez (2022) 44
judas, special knowledge of Scopello (2008) 82, 83, 84, 85, 86, 87, 88
judas, the essene Taylor (2012) 60, 61, 92
judas, the essene, predictive art of josephus Taylor (2012) 60, 61, 92, 199
judas, the galilaean Salvesen et al (2020) 356, 357, 362
judas, the maccabee Bremmer (2008) 218
Jonquiรจre (2007) 93, 141, 163, 266
judas, the thirty pieces of silver of Scopello (2008) 74, 75, 97, 100, 101, 102, 103, 104, 105, 106, 107, 108
judas, theological portrayals of Scopello (2008) 141, 142, 143
judas, thomas Corrigan and Rasimus (2013) 264
Richter et al. (2015) 77
judas, tragedy of fate of Scopello (2008) 262, 263, 264
judas, visions of Scopello (2008) 17, 18, 19, 26, 30, 31, 83, 129, 130, 131, 132, 133, 239, 344, 345, 349
judas, visions of approaching catastrophe, dramatic effects, in the gospel of Scopello (2008) 24, 25, 26
judasโ€™, redemption, astrological determinism, and Scopello (2008) 308
nazareth, judas, betrayal, jesus of Taylor (2012) 111

List of validated texts:
91 validated results for "judas"
1. Septuagint, Tobit, 14.5 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Jonathan, brother of Judas โ€ข Judas Maccabeusnan, influence on Judith โ€ข Temple, Restoration of Cult by Judas Maccabeus

 Found in books: Gera (2014) 475; Stuckenbruck (2007) 138


14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.''. None
2. Hebrew Bible, Song of Songs, 1.13, 2.9, 5.2 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Alexandria, Judah Ha-Leviโ€™s poetry and โ€ข Ha-Levi, Judah โ€ข Judah (R.) โ€ข Judah b. Ilaอ—อ‘i (R.) โ€ข Judah bar Simon (R.) โ€ข Judah ha-Nasi, Rabbi โ€ข R. Judah the Prince

 Found in books: Bar Asher Siegal (2018) 93; Fishbane (2003) 176, 235, 365; Kaplan (2015) 28; Salvesen et al (2020) 560


1.13. ืฆึฐืจื•ึนืจ ื”ึทืžึผึนืจ ื“ึผื•ึนื“ึดื™ ืœึดื™ ื‘ึผึตื™ืŸ ืฉืึธื“ึทื™ ื™ึธืœึดื™ืŸืƒ
2.9. ื“ึผื•ึนืžึถื” ื“ื•ึนื“ึดื™ ืœึดืฆึฐื‘ึดื™ ืื•ึน ืœึฐืขึนืคึถืจ ื”ึธืึทื™ึผึธืœึดื™ื ื”ึดื ึผึตื”ึพื–ึถื” ืขื•ึนืžึตื“ ืึทื—ึทืจ ื›ึผึธืชึฐืœึตื ื•ึผ ืžึทืฉืึฐื’ึผึดื™ื—ึท ืžึดืŸึพื”ึทื—ึฒืœึผึนื ื•ึนืช ืžึตืฆึดื™ืฅ ืžึดืŸึพื”ึทื—ึฒืจึทื›ึผึดื™ืืƒ
5.2. ืึฒื ึดื™ ื™ึฐืฉืึตื ึธื” ื•ึฐืœึดื‘ึผึดื™ ืขึตืจ ืงื•ึนืœ ื“ึผื•ึนื“ึดื™ ื“ื•ึนืคึตืง ืคึผึดืชึฐื—ึดื™ึพืœึดื™ ืึฒื—ึนืชึดื™ ืจึทืขึฐื™ึธืชึดื™ ื™ื•ึนื ึธืชึดื™ ืชึทืžึผึธืชึดื™ ืฉืึถืจึผึนืืฉืึดื™ ื ึดืžึฐืœึธืึพื˜ึธืœ ืงึฐื•ึผึปืฆึผื•ึนืชึทื™ ืจึฐืกึดื™ืกึตื™ ืœึธื™ึฐืœึธื”ืƒ''. None
1.13. My beloved is unto me as a bag of myrrh, That lieth betwixt my breasts.
2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice.
5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: โ€˜Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.โ€™''. None
3. Hebrew Bible, Deuteronomy, 7.12, 9.14, 18.11, 18.15-18.16, 19.15, 21.7, 21.19, 23.4-23.5, 23.7-23.8, 25.7, 25.19, 26.5-26.9, 32.8, 32.36, 34.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Bergmann, Judah โ€ข Hadasi, Judah โ€ข Judah โ€ข Judah (Amora) โ€ข Judah (tribe) โ€ข Judah b. Ilaอ—อ‘i (R.) โ€ข Judah bar Simon (Amora) โ€ข Judah bar Simon (R.) โ€ข Judah ha-Nasi, Rabbi โ€ข Judah, Judahite โ€ข Judah, and Egypt โ€ข Judah, kingdom/province of โ€ข Judah, tribe of โ€ข Judas โ€ข Judas Maccabaeus โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas, death of โ€ข Jude, Letter of โ€ข Rabbi Judah โ€ข Tamar and Judah

 Found in books: Avery Peck et al. (2014) 25, 54; Allen and Dunne (2022) 92, 94; Bezzel and Pfeiffer (2021) 97, 105; Boustan Janssen and Roetzel (2010) 153, 156; FaรŸbeck and Killebrew (2016) 333, 335; Fishbane (2003) 338, 346, 390; Gardner (2015) 12; Geljon and Runia (2019) 18; Gera (2014) 187, 202, 228, 412; Gruen (2011) 289; Kaplan (2015) 126; Kosman (2012) 48; Levison (2009) 319; Potter Suh and Holladay (2021) 323, 331; Rowland (2009) 56; Salvesen et al (2020) 151; Schiffman (1983) 84; Schwartz (2008) 62; Stuckenbruck (2007) 178


7.12. ื•ึฐื”ึธื™ึธื” ืขึตืงึถื‘ ืชึผึดืฉืึฐืžึฐืขื•ึผืŸ ืึตืช ื”ึทืžึผึดืฉืึฐืคึผึธื˜ึดื™ื ื”ึธืึตืœึผึถื” ื•ึผืฉืึฐืžึทืจึฐืชึผึถื ื•ึทืขึฒืฉื‚ึดื™ืชึถื ืึนืชึธื ื•ึฐืฉืึธืžึทืจ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึถื™ืšึธ ืœึฐืšึธ ืึถืชึพื”ึทื‘ึผึฐืจึดื™ืช ื•ึฐืึถืชึพื”ึทื—ึถืกึถื“ ืึฒืฉืึถืจ ื ึดืฉืึฐื‘ึผึทืข ืœึทืึฒื‘ึนืชึถื™ืšึธืƒ
9.14. ื”ึถืจึถืฃ ืžึดืžึผึถื ึผึดื™ ื•ึฐืึทืฉืึฐืžึดื™ื“ึตื ื•ึฐืึถืžึฐื—ึถื” ืึถืชึพืฉืึฐืžึธื ืžึดืชึผึทื—ึทืช ื”ึทืฉืึผึธืžึธื™ึดื ื•ึฐืึถืขึฑืฉื‚ึถื” ืื•ึนืชึฐืšึธ ืœึฐื’ื•ึนื™ึพืขึธืฆื•ึผื ื•ึธืจึธื‘ ืžึดืžึผึถื ึผื•ึผืƒ
18.11. ื•ึฐื—ึนื‘ึตืจ ื—ึธื‘ึถืจ ื•ึฐืฉืึนืึตืœ ืื•ึนื‘ ื•ึฐื™ึดื“ึผึฐืขึนื ึดื™ ื•ึฐื“ึนืจึตืฉื ืึถืœึพื”ึทืžึผึตืชึดื™ืืƒ
18.15. ื ึธื‘ึดื™ื ืžึดืงึผึดืจึฐื‘ึผึฐืšึธ ืžึตืึทื—ึถื™ืšึธ ื›ึผึธืžึนื ึดื™ ื™ึธืงึดื™ื ืœึฐืšึธ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึถื™ืšึธ ืึตืœึธื™ื• ืชึผึดืฉืึฐืžึธืขื•ึผืŸืƒ 18.16. ื›ึผึฐื›ึนืœ ืึฒืฉืึถืจึพืฉืึธืึทืœึฐืชึผึธ ืžึตืขึดื ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึถื™ืšึธ ื‘ึผึฐื—ึนืจึตื‘ ื‘ึผึฐื™ื•ึนื ื”ึทืงึผึธื”ึธืœ ืœึตืืžึนืจ ืœึนื ืึนืกึตืฃ ืœึดืฉืึฐืžึนืขึท ืึถืชึพืงื•ึนืœ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึธื™ ื•ึฐืึถืชึพื”ึธืึตืฉื ื”ึทื’ึผึฐื“ึนืœึธื” ื”ึทื–ึผึนืืช ืœึนืึพืึถืจึฐืึถื” ืขื•ึนื“ ื•ึฐืœึนื ืึธืžื•ึผืชืƒ
19.15. ืœึนืึพื™ึธืงื•ึผื ืขึตื“ ืึถื—ึธื“ ื‘ึผึฐืึดื™ืฉื ืœึฐื›ึธืœึพืขึธื•ึบืŸ ื•ึผืœึฐื›ึธืœึพื—ึทื˜ึผึธืืช ื‘ึผึฐื›ึธืœึพื—ึตื˜ึฐื ืึฒืฉืึถืจ ื™ึถื—ึฑื˜ึธื ืขึทืœึพืคึผึดื™ ืฉืึฐื ึตื™ ืขึตื“ึดื™ื ืื•ึน ืขึทืœึพืคึผึดื™ ืฉืึฐืœึนืฉืึธื”ึพืขึตื“ึดื™ื ื™ึธืงื•ึผื ื“ึผึธื‘ึธืจืƒ
21.7. ื•ึฐืขึธื ื•ึผ ื•ึฐืึธืžึฐืจื•ึผ ื™ึธื“ึตื™ื ื•ึผ ืœึนื ืฉืคื›ื” ืฉืึธืคึฐื›ื•ึผ ืึถืชึพื”ึทื“ึผึธื ื”ึทื–ึผึถื” ื•ึฐืขึตื™ื ึตื™ื ื•ึผ ืœึนื ืจึธืื•ึผืƒ
21.19. ื•ึฐืชึธืคึฐืฉื‚ื•ึผ ื‘ื•ึน ืึธื‘ึดื™ื• ื•ึฐืึดืžึผื•ึน ื•ึฐื”ื•ึนืฆึดื™ืื•ึผ ืึนืชื•ึน ืึถืœึพื–ึดืงึฐื ึตื™ ืขึดื™ืจื•ึน ื•ึฐืึถืœึพืฉืึทืขึทืจ ืžึฐืงึนืžื•ึนืƒ
23.4. ืœึนืึพื™ึธื‘ึนื ืขึทืžึผื•ึนื ึดื™ ื•ึผืžื•ึนืึธื‘ึดื™ ื‘ึผึดืงึฐื”ึทืœ ื™ึฐื”ื•ึธื” ื’ึผึทื ื“ึผื•ึนืจ ืขึฒืฉื‚ึดื™ืจึดื™ ืœึนืึพื™ึธื‘ึนื ืœึธื”ึถื ื‘ึผึดืงึฐื”ึทืœ ื™ึฐื”ื•ึธื” ืขึทื“ึพืขื•ึนืœึธืืƒ 23.5. ืขึทืœึพื“ึผึฐื‘ึทืจ ืึฒืฉืึถืจ ืœึนืึพืงึดื“ึผึฐืžื•ึผ ืึถืชึฐื›ึถื ื‘ึผึทืœึผึถื—ึถื ื•ึผื‘ึทืžึผึทื™ึดื ื‘ึผึทื“ึผึถืจึถืšึฐ ื‘ึผึฐืฆึตืืชึฐื›ึถื ืžึดืžึผึดืฆึฐืจึธื™ึดื ื•ึทืึฒืฉืึถืจ ืฉื‚ึธื›ึทืจ ืขึธืœึถื™ืšึธ ืึถืชึพื‘ึผึดืœึฐืขึธื ื‘ึผึถืŸึพื‘ึผึฐืขื•ึนืจ ืžึดืคึผึฐืชื•ึนืจ ืึฒืจึทื ื ึทื”ึฒืจึทื™ึดื ืœึฐืงึทืœึฐืœึถืšึผึธืƒ
23.7. ืœึนืึพืชึดื“ึฐืจึนืฉื ืฉืึฐืœึนืžึธื ื•ึฐื˜ึนื‘ึธืชึธื ื›ึผึธืœึพื™ึธืžึถื™ืšึธ ืœึฐืขื•ึนืœึธืืƒ 23.8. ืœึนืึพืชึฐืชึทืขึตื‘ ืึฒื“ึนืžึดื™ ื›ึผึดื™ ืึธื—ึดื™ืšึธ ื”ื•ึผื ืœึนืึพืชึฐืชึทืขึตื‘ ืžึดืฆึฐืจึดื™ ื›ึผึดื™ึพื’ึตืจ ื”ึธื™ึดื™ืชึธ ื‘ึฐืึทืจึฐืฆื•ึนืƒ
25.7. ื•ึฐืึดืึพืœึนื ื™ึทื—ึฐืคึผึนืฅ ื”ึธืึดื™ืฉื ืœึธืงึทื—ึทืช ืึถืชึพื™ึฐื‘ึดืžึฐืชึผื•ึน ื•ึฐืขึธืœึฐืชึธื” ื™ึฐื‘ึดืžึฐืชึผื•ึน ื”ึทืฉืึผึทืขึฐืจึธื” ืึถืœึพื”ึทื–ึผึฐืงึตื ึดื™ื ื•ึฐืึธืžึฐืจึธื” ืžึตืึตื™ืŸ ื™ึฐื‘ึธืžึดื™ ืœึฐื”ึธืงึดื™ื ืœึฐืึธื—ึดื™ื• ืฉืึตื ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตืœ ืœึนื ืึธื‘ึธื” ื™ึทื‘ึผึฐืžึดื™ืƒ
25.19. ื•ึฐื”ึธื™ึธื” ื‘ึผึฐื”ึธื ึดื™ื—ึท ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึถื™ืšึธ ืœึฐืšึธ ืžึดื›ึผึธืœึพืึนื™ึฐื‘ึถื™ืšึธ ืžึดืกึผึธื‘ึดื™ื‘ ื‘ึผึธืึธืจึถืฅ ืึฒืฉืึถืจ ื™ึฐื”ื•ึธื”ึพืึฑืœึนื”ึถื™ืšึธ ื ึนืชึตืŸ ืœึฐืšึธ ื ึทื—ึฒืœึธื” ืœึฐืจึดืฉืึฐืชึผึธื”ึผ ืชึผึดืžึฐื—ึถื” ืึถืชึพื–ึตื›ึถืจ ืขึฒืžึธืœึตืง ืžึดืชึผึทื—ึทืช ื”ึทืฉืึผึธืžึธื™ึดื ืœึนื ืชึผึดืฉืึฐื›ึผึธื—ืƒ
26.5. ื•ึฐืขึธื ึดื™ืชึธ ื•ึฐืึธืžึทืจึฐืชึผึธ ืœึดืคึฐื ึตื™ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึถื™ืšึธ ืึฒืจึทืžึผึดื™ ืึนื‘ึตื“ ืึธื‘ึดื™ ื•ึทื™ึผึตืจึถื“ ืžึดืฆึฐืจึทื™ึฐืžึธื” ื•ึทื™ึผึธื’ึธืจ ืฉืึธื ื‘ึผึดืžึฐืชึตื™ ืžึฐืขึธื˜ ื•ึทื™ึฐื”ึดื™ึพืฉืึธื ืœึฐื’ื•ึนื™ ื’ึผึธื“ื•ึนืœ ืขึธืฆื•ึผื ื•ึธืจึธื‘ืƒ 26.6. ื•ึทื™ึผึธืจึตืขื•ึผ ืึนืชึธื ื•ึผ ื”ึทืžึผึดืฆึฐืจึดื™ื ื•ึทื™ึฐืขึทื ึผื•ึผื ื•ึผ ื•ึทื™ึผึดืชึผึฐื ื•ึผ ืขึธืœึตื™ื ื•ึผ ืขึฒื‘ึนื“ึธื” ืงึธืฉืึธื”ืƒ 26.7. ื•ึทื ึผึดืฆึฐืขึทืง ืึถืœึพื™ึฐื”ื•ึธื” ืึฑืœึนื”ึตื™ ืึฒื‘ึนืชึตื™ื ื•ึผ ื•ึทื™ึผึดืฉืึฐืžึทืข ื™ึฐื”ื•ึธื” ืึถืชึพืงึนืœึตื ื•ึผ ื•ึทื™ึผึทืจึฐื ืึถืชึพืขึธื ึฐื™ึตื ื•ึผ ื•ึฐืึถืชึพืขึฒืžึธืœึตื ื•ึผ ื•ึฐืึถืชึพืœึทื—ึฒืฆึตื ื•ึผืƒ 26.8. ื•ึทื™ึผื•ึนืฆึดืึตื ื•ึผ ื™ึฐื”ื•ึธื” ืžึดืžึผึดืฆึฐืจึทื™ึดื ื‘ึผึฐื™ึธื“ ื—ึฒื–ึธืงึธื” ื•ึผื‘ึดื–ึฐืจึนืขึท ื ึฐื˜ื•ึผื™ึธื” ื•ึผื‘ึฐืžึนืจึธื ื’ึผึธื“ึนืœ ื•ึผื‘ึฐืึนืชื•ึนืช ื•ึผื‘ึฐืžึนืคึฐืชึดื™ืืƒ 26.9. ื•ึทื™ึฐื‘ึดืึตื ื•ึผ ืึถืœึพื”ึทืžึผึธืงื•ึนื ื”ึทื–ึผึถื” ื•ึทื™ึผึดืชึผึถืŸึพืœึธื ื•ึผ ืึถืชึพื”ึธืึธืจึถืฅ ื”ึทื–ึผึนืืช ืึถืจึถืฅ ื–ึธื‘ึทืช ื—ึธืœึธื‘ ื•ึผื“ึฐื‘ึธืฉืืƒ
32.8. ื‘ึผึฐื”ึทื ึฐื—ึตืœ ืขึถืœึฐื™ื•ึนืŸ ื’ึผื•ึนื™ึดื ื‘ึผึฐื”ึทืคึฐืจึดื™ื“ื•ึน ื‘ึผึฐื ึตื™ ืึธื“ึธื ื™ึทืฆึผึตื‘ ื’ึผึฐื‘ึปืœึนืช ืขึทืžึผึดื™ื ืœึฐืžึดืกึฐืคึผึทืจ ื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœืƒ
32.36. ื›ึผึดื™ึพื™ึธื“ึดื™ืŸ ื™ึฐื”ื•ึธื” ืขึทืžึผื•ึน ื•ึฐืขึทืœึพืขึฒื‘ึธื“ึธื™ื• ื™ึดืชึฐื ึถื—ึธื ื›ึผึดื™ ื™ึดืจึฐืึถื” ื›ึผึดื™ึพืึธื–ึฐืœึทืช ื™ึธื“ ื•ึฐืึถืคึถืก ืขึธืฆื•ึผืจ ื•ึฐืขึธื–ื•ึผื‘ืƒ' '. None
7.12. And it shall come to pass, because ye hearken to these ordices, and keep, and do them, that the LORD thy God shall keep with thee the covet and the mercy which He swore unto thy fathers,
9.14. let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.โ€™
18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.
18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: โ€˜Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.โ€™
19.15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment
21.7. And they shall speak and say: โ€˜Our hands have not shed this blood, neither have our eyes seen it.
21.19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;
23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever; 23.5. because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee.
23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever. 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.
25.7. And if the man like not to take his brotherโ€™s wife, then his brotherโ€™s wife shall go up to the gate unto the elders, and say: โ€˜My husbandโ€™s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husbandโ€™s brother unto me.โ€™
25.19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget.
26.5. And thou shalt speak and say before the LORD thy God: โ€˜A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.
32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large.
34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;' '. None
4. Hebrew Bible, Esther, 1.10, 2.5, 7.4, 7.8, 9.22, 9.24 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Jonathan, brother of Judas โ€ข Judah โ€ข Judah (Amora) โ€ข Judah, son of Jacob โ€ข Judah, tribe of โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas, death of โ€ข Judea/Judah โ€ข Simon, brother of Judas โ€ข Tamar, Judahโ€™s daughter in law

 Found in books: Avery Peck et al. (2014) 54, 55; Bezzel and Pfeiffer (2021) 101; Gera (2014) 246, 255, 377, 379, 380, 434; Gruen (2020) 119; Katzoff(2005) 102; Potter Suh and Holladay (2021) 328


2.5. ืึดื™ืฉื ื™ึฐื”ื•ึผื“ึดื™ ื”ึธื™ึธื” ื‘ึผึฐืฉืื•ึผืฉืึทืŸ ื”ึทื‘ึผึดื™ืจึธื” ื•ึผืฉืึฐืžื•ึน ืžึธืจึฐื“ึผึณื›ึทื™ ื‘ึผึถืŸ ื™ึธืึดื™ืจ ื‘ึผึถืŸึพืฉืึดืžึฐืขึดื™ ื‘ึผึถืŸึพืงึดื™ืฉื ืึดื™ืฉื ื™ึฐืžึดื™ื ึดื™ืƒ
7.4. ื›ึผึดื™ ื ึดืžึฐื›ึผึทืจึฐื ื•ึผ ืึฒื ึดื™ ื•ึฐืขึทืžึผึดื™ ืœึฐื”ึทืฉืึฐืžึดื™ื“ ืœึทื”ึฒืจื•ึนื’ ื•ึผืœึฐืึทื‘ึผึตื“ ื•ึฐืึดืœึผื•ึผ ืœึทืขึฒื‘ึธื“ึดื™ื ื•ึฐืœึดืฉืึฐืคึธื—ื•ึนืช ื ึดืžึฐื›ึผึทืจึฐื ื•ึผ ื”ึถื—ึฑืจึทืฉืึฐืชึผึดื™ ื›ึผึดื™ ืึตื™ืŸ ื”ึทืฆึผึธืจ ืฉืึนื•ึถื” ื‘ึผึฐื ึตื–ึถืง ื”ึทืžึผึถืœึถืšึฐืƒ
7.8. ื•ึฐื”ึทืžึผึถืœึถืšึฐ ืฉืึธื‘ ืžึดื’ึผึดื ึผึทืช ื”ึทื‘ึผึดื™ืชึธืŸ ืึถืœึพื‘ึผึตื™ืช ืžึดืฉืึฐืชึผึตื” ื”ึทื™ึผึทื™ึดืŸ ื•ึฐื”ึธืžึธืŸ ื ึนืคึตืœ ืขึทืœึพื”ึทืžึผึดื˜ึผึธื” ืึฒืฉืึถืจ ืึถืกึฐืชึผึตืจ ืขึธืœึถื™ื”ึธ ื•ึทื™ึผึนืืžึถืจ ื”ึทืžึผึถืœึถืšึฐ ื”ึฒื’ึทื ืœึดื›ึฐื‘ึผื•ึนืฉื ืึถืชึพื”ึทืžึผึทืœึฐื›ึผึธื” ืขึดืžึผึดื™ ื‘ึผึทื‘ึผึธื™ึดืช ื”ึทื“ึผึธื‘ึธืจ ื™ึธืฆึธื ืžึดืคึผึดื™ ื”ึทืžึผึถืœึถืšึฐ ื•ึผืคึฐื ึตื™ ื”ึธืžึธืŸ ื—ึธืคื•ึผืƒ
9.22. ื›ึผึทื™ึผึธืžึดื™ื ืึฒืฉืึถืจึพื ึธื—ื•ึผ ื‘ึธื”ึถื ื”ึทื™ึผึฐื”ื•ึผื“ึดื™ื ืžึตืื•ึนื™ึฐื‘ึตื™ื”ึถื ื•ึฐื”ึทื—ึนื“ึถืฉื ืึฒืฉืึถืจ ื ึถื”ึฐืคึผึทืšึฐ ืœึธื”ึถื ืžึดื™ึผึธื’ื•ึนืŸ ืœึฐืฉื‚ึดืžึฐื—ึธื” ื•ึผืžึตืึตื‘ึถืœ ืœึฐื™ื•ึนื ื˜ื•ึนื‘ ืœึทืขึฒืฉื‚ื•ึนืช ืื•ึนืชึธื ื™ึฐืžึตื™ ืžึดืฉืึฐืชึผึถื” ื•ึฐืฉื‚ึดืžึฐื—ึธื” ื•ึผืžึดืฉืึฐืœื•ึนื—ึท ืžึธื ื•ึนืช ืึดื™ืฉื ืœึฐืจึตืขึตื”ื•ึผ ื•ึผืžึทืชึผึธื ื•ึนืช ืœึธืึถื‘ึฐื™ื•ึนื ึดื™ืืƒ
9.24. ื›ึผึดื™ ื”ึธืžึธืŸ ื‘ึผึถืŸึพื”ึทืžึผึฐื“ึธืชึธื ื”ึธืึฒื’ึธื’ึดื™ ืฆึนืจึตืจ ื›ึผึธืœึพื”ึทื™ึผึฐื”ื•ึผื“ึดื™ื ื—ึธืฉืึทื‘ ืขึทืœึพื”ึทื™ึผึฐื”ื•ึผื“ึดื™ื ืœึฐืึทื‘ึผึฐื“ึธื ื•ึฐื”ึดืคึผึดื™ืœ ืคึผื•ึผืจ ื”ื•ึผื ื”ึทื’ึผื•ึนืจึธืœ ืœึฐื”ึปืžึผึธื ื•ึผืœึฐืึทื‘ึผึฐื“ึธืืƒ' '. None
1.10. On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king,
2.5. There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite,
7.4. for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be endamaged.โ€™
7.8. Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: โ€˜Will he even force the queen before me in the house?โ€™ As the word went out of the kingโ€™s mouth, they covered Hamanโ€™s face.
9.22. the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.
9.24. because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them;''. None
5. Hebrew Bible, Exodus, 2.22-2.23, 14.10, 14.12, 14.15, 14.21, 14.30, 15.1-15.3, 15.7, 15.11-15.18, 17.14, 19.5-19.6, 30.12-30.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Alexandria, Judah Ha-Leviโ€™s poetry and โ€ข Ha-Levi, Judah โ€ข Jonathan, brother of Judas โ€ข Josiah, King of Judah, Judah, kingdom of โ€ข Judah โ€ข Judah (R.) โ€ข Judah b. Ilaอ—อ‘i (R.) โ€ข Judah bar Simon (R.) โ€ข Judah ha-Nasi, Rabbi โ€ข Judah the Patriarch, Rabbi โ€ข Judah, Judahite โ€ข Judah, and Egypt โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Judah, kingdom of, scale weights of โ€ข Judah, kingdom/province of โ€ข Judah, son of Jacob โ€ข Judas โ€ข Judas Maccabaeus โ€ข Judas Maccabaeus, Judith, Book of โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas Maccabeusnan, prays โ€ข Moses b. Judah of Alexandria (R. Moses Grasso) โ€ข Simon, brother of Judas โ€ข Tamar, Judahโ€™s daughter in law

 Found in books: Berglund Crostini and Kelhoffer (2022) 220; Bezzel and Pfeiffer (2021) 178; FaรŸbeck and Killebrew (2016) 338, 340; Fishbane (2003) 218, 230, 233, 347, 349, 365; Geljon and Runia (2019) 19; Gera (2014) 107, 246, 247, 315, 319, 417, 431, 432, 448; Gordon (2020) 46, 107; Gruen (2020) 116; Heymans (2021) 145; Kaplan (2015) 28, 73, 126; Levine Allison and Crossan (2006) 214; Salvesen et al (2020) 41, 151, 201, 558, 641; Schwartz (2008) 62, 168; Stuckenbruck (2007) 178, 381


2.22. ื•ึทืชึผึตืœึถื“ ื‘ึผึตืŸ ื•ึทื™ึผึดืงึฐืจึธื ืึถืชึพืฉืึฐืžื•ึน ื’ึผึตืจึฐืฉืึนื ื›ึผึดื™ ืึธืžึทืจ ื’ึผึตืจ ื”ึธื™ึดื™ืชึดื™ ื‘ึผึฐืึถืจึถืฅ ื ึธื›ึฐืจึดื™ึผึธื”ืƒ 2.23. ื•ึทื™ึฐื”ึดื™ ื‘ึทื™ึผึธืžึดื™ื ื”ึธืจึทื‘ึผึดื™ื ื”ึธื”ึตื ื•ึทื™ึผึธืžึธืช ืžึถืœึถืšึฐ ืžึดืฆึฐืจึทื™ึดื ื•ึทื™ึผึตืึธื ึฐื—ื•ึผ ื‘ึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ืžึดืŸึพื”ึธืขึฒื‘ึนื“ึธื” ื•ึทื™ึผึดื–ึฐืขึธืงื•ึผ ื•ึทืชึผึทืขึทืœ ืฉืึทื•ึฐืขึธืชึธื ืึถืœึพื”ึธืึฑืœึนื”ึดื™ื ืžึดืŸึพื”ึธืขึฒื‘ึนื“ึธื”ืƒ' '
14.12. ื”ึฒืœึนืึพื–ึถื” ื”ึทื“ึผึธื‘ึธืจ ืึฒืฉืึถืจ ื“ึผึดื‘ึผึทืจึฐื ื•ึผ ืึตืœึถื™ืšึธ ื‘ึฐืžึดืฆึฐืจึทื™ึดื ืœึตืืžึนืจ ื—ึฒื“ึทืœ ืžึดืžึผึถื ึผื•ึผ ื•ึฐื ึทืขึทื‘ึฐื“ึธื” ืึถืชึพืžึดืฆึฐืจึธื™ึดื ื›ึผึดื™ ื˜ื•ึนื‘ ืœึธื ื•ึผ ืขึฒื‘ึนื“ ืึถืชึพืžึดืฆึฐืจึทื™ึดื ืžึดืžึผึปืชึตื ื•ึผ ื‘ึผึทืžึผึดื“ึฐื‘ึผึธืจืƒ
14.15. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึถืœึพืžึนืฉืึถื” ืžึทื”ึพืชึผึดืฆึฐืขึทืง ืึตืœึธื™ ื“ึผึทื‘ึผึตืจ ืึถืœึพื‘ึผึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึฐื™ึดืกึผึธืขื•ึผืƒ
14.21. ื•ึทื™ึผึตื˜ ืžึนืฉืึถื” ืึถืชึพื™ึธื“ื•ึน ืขึทืœึพื”ึทื™ึผึธื ื•ึทื™ึผื•ึนืœึถืšึฐ ื™ึฐื”ื•ึธื” ืึถืชึพื”ึทื™ึผึธื ื‘ึผึฐืจื•ึผื—ึท ืงึธื“ึดื™ื ืขึทื–ึผึธื” ื›ึผึธืœึพื”ึทืœึผึทื™ึฐืœึธื” ื•ึทื™ึผึธืฉื‚ึถื ืึถืชึพื”ึทื™ึผึธื ืœึถื—ึธืจึธื‘ึธื” ื•ึทื™ึผึดื‘ึผึธืงึฐืขื•ึผ ื”ึทืžึผึธื™ึดืืƒ
15.1. ืึธื– ื™ึธืฉืึดื™ืจึพืžึนืฉืึถื” ื•ึผื‘ึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืึถืชึพื”ึทืฉืึผึดื™ืจึธื” ื”ึทื–ึผึนืืช ืœึทื™ื”ื•ึธื” ื•ึทื™ึผึนืืžึฐืจื•ึผ ืœึตืืžึนืจ ืึธืฉืึดื™ืจึธื” ืœึทื™ื”ื•ึธื” ื›ึผึดื™ึพื’ึธืึนื” ื’ึผึธืึธื” ืกื•ึผืก ื•ึฐืจึนื›ึฐื‘ื•ึน ืจึธืžึธื” ื‘ึทื™ึผึธืืƒ
15.1. ื ึธืฉืึทืคึฐืชึผึธ ื‘ึฐืจื•ึผื—ึฒืšึธ ื›ึผึดืกึผึธืžื•ึน ื™ึธื ืฆึธืœึฒืœื•ึผ ื›ึผึทืขื•ึนืคึถืจึถืช ื‘ึผึฐืžึทื™ึดื ืึทื“ึผึดื™ืจึดื™ืืƒ 15.2. ื•ึทืชึผึดืงึผึทื— ืžึดืจึฐื™ึธื ื”ึทื ึผึฐื‘ึดื™ืึธื” ืึฒื—ื•ึนืช ืึทื”ึฒืจึนืŸ ืึถืชึพื”ึทืชึผึนืฃ ื‘ึผึฐื™ึธื“ึธื”ึผ ื•ึทืชึผึตืฆึถืืŸึธ ื›ึธืœึพื”ึทื ึผึธืฉืึดื™ื ืึทื—ึฒืจึถื™ื”ึธ ื‘ึผึฐืชึปืคึผึดื™ื ื•ึผื‘ึดืžึฐื—ึนืœึนืชืƒ 15.2. ืขึธื–ึผึดื™ ื•ึฐื–ึดืžึฐืจึธืช ื™ึธื”ึผ ื•ึทื™ึฐื”ึดื™ึพืœึดื™ ืœึดื™ืฉืื•ึผืขึธื” ื–ึถื” ืึตืœึดื™ ื•ึฐืึทื ึฐื•ึตื”ื•ึผ ืึฑืœึนื”ึตื™ ืึธื‘ึดื™ ื•ึทืึฒืจึนืžึฐืžึถื ึฐื”ื•ึผืƒ 15.3. ื™ึฐื”ื•ึธื” ืึดื™ืฉื ืžึดืœึฐื—ึธืžึธื” ื™ึฐื”ื•ึธื” ืฉืึฐืžื•ึนืƒ
15.7. ื•ึผื‘ึฐืจึนื‘ ื’ึผึฐืื•ึนื ึฐืšึธ ืชึผึทื”ึฒืจึนืก ืงึธืžึถื™ืšึธ ืชึผึฐืฉืึทืœึผึทื— ื—ึฒืจึนื ึฐืšึธ ื™ึนืื›ึฐืœึตืžื•ึน ื›ึผึทืงึผึทืฉืืƒ

15.11. ืžึดื™ึพื›ึธืžึนื›ึธื” ื‘ึผึธืึตืœึดื ื™ึฐื”ื•ึธื” ืžึดื™ ื›ึผึธืžึนื›ึธื” ื ึถืึฐื“ึผึธืจ ื‘ึผึทืงึผึนื“ึถืฉื ื ื•ึนืจึธื ืชึฐื”ึดืœึผึนืช ืขึนืฉื‚ึตื” ืคึถืœึถืืƒ
15.12. ื ึธื˜ึดื™ืชึธ ื™ึฐืžึดื™ื ึฐืšึธ ืชึผึดื‘ึฐืœึธืขึตืžื•ึน ืึธืจึถืฅืƒ
15.13. ื ึธื—ึดื™ืชึธ ื‘ึฐื—ึทืกึฐื“ึผึฐืšึธ ืขึทืึพื–ื•ึผ ื’ึผึธืึธืœึฐืชึผึธ ื ึตื”ึทืœึฐืชึผึธ ื‘ึฐืขึธื–ึผึฐืšึธ ืึถืœึพื ึฐื•ึตื” ืงึธื“ึฐืฉืึถืšึธืƒ
15.14. ืฉืึธืžึฐืขื•ึผ ืขึทืžึผึดื™ื ื™ึดืจึฐื’ึผึธื–ื•ึผืŸ ื—ึดื™ืœ ืึธื—ึทื– ื™ึนืฉืึฐื‘ึตื™ ืคึผึฐืœึธืฉืึถืชืƒ
15.15. ืึธื– ื ึดื‘ึฐื”ึฒืœื•ึผ ืึทืœึผื•ึผืคึตื™ ืึฑื“ื•ึนื ืึตื™ืœึตื™ ืžื•ึนืึธื‘ ื™ึนืื—ึฒื–ึตืžื•ึน ืจึธืขึทื“ ื ึธืžึนื’ื•ึผ ื›ึผึนืœ ื™ึนืฉืึฐื‘ึตื™ ื›ึฐื ึธืขึทืŸืƒ
15.16. ืชึผึดืคึผึนืœ ืขึฒืœึตื™ื”ึถื ืึตื™ืžึธืชึธื” ื•ึธืคึทื—ึทื“ ื‘ึผึดื’ึฐื“ึนืœ ื–ึฐืจื•ึนืขึฒืšึธ ื™ึดื“ึผึฐืžื•ึผ ื›ึผึธืึธื‘ึถืŸ ืขึทื“ึพื™ึทืขึฒื‘ึนืจ ืขึทืžึผึฐืšึธ ื™ึฐื”ื•ึธื” ืขึทื“ึพื™ึทืขึฒื‘ึนืจ ืขึทืึพื–ื•ึผ ืงึธื ึดื™ืชึธืƒ
15.17. ืชึผึฐื‘ึดืึตืžื•ึน ื•ึฐืชึดื˜ึผึธืขึตืžื•ึน ื‘ึผึฐื”ึทืจ ื ึทื—ึฒืœึธืชึฐืšึธ ืžึธื›ื•ึนืŸ ืœึฐืฉืึดื‘ึฐืชึผึฐืšึธ ืคึผึธืขึทืœึฐืชึผึธ ื™ึฐื”ื•ึธื” ืžึดืงึผึฐื“ึธืฉื ืึฒื“ึนื ึธื™ ื›ึผื•ึนื ึฐื ื•ึผ ื™ึธื“ึถื™ืšึธืƒ
15.18. ื™ึฐื”ื•ึธื” ื™ึดืžึฐืœึนืšึฐ ืœึฐืขึนืœึธื ื•ึธืขึถื“ืƒ
17.14. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึถืœึพืžึนืฉืึถื” ื›ึผึฐืชึนื‘ ื–ึนืืช ื–ึดื›ึผึธืจื•ึนืŸ ื‘ึผึทืกึผึตืคึถืจ ื•ึฐืฉื‚ึดื™ื ื‘ึผึฐืึธื–ึฐื ึตื™ ื™ึฐื”ื•ึนืฉืึปืขึท ื›ึผึดื™ึพืžึธื—ึนื” ืึถืžึฐื—ึถื” ืึถืชึพื–ึตื›ึถืจ ืขึฒืžึธืœึตืง ืžึดืชึผึทื—ึทืช ื”ึทืฉืึผึธืžึธื™ึดืืƒ
19.5. ื•ึฐืขึทืชึผึธื” ืึดืึพืฉืึธืžื•ึนืขึท ืชึผึดืฉืึฐืžึฐืขื•ึผ ื‘ึผึฐืงึนืœึดื™ ื•ึผืฉืึฐืžึทืจึฐืชึผึถื ืึถืชึพื‘ึผึฐืจึดื™ืชึดื™ ื•ึดื”ึฐื™ึดื™ืชึถื ืœึดื™ ืกึฐื’ึปืœึผึธื” ืžึดื›ึผึธืœึพื”ึธืขึทืžึผึดื™ื ื›ึผึดื™ึพืœึดื™ ื›ึผึธืœึพื”ึธืึธืจึถืฅืƒ 19.6. ื•ึฐืึทืชึผึถื ืชึผึดื”ึฐื™ื•ึผึพืœึดื™ ืžึทืžึฐืœึถื›ึถืช ื›ึผึนื”ึฒื ึดื™ื ื•ึฐื’ื•ึนื™ ืงึธื“ื•ึนืฉื ืึตืœึผึถื” ื”ึทื“ึผึฐื‘ึธืจึดื™ื ืึฒืฉืึถืจ ืชึผึฐื“ึทื‘ึผึตืจ ืึถืœึพื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœืƒ
30.12. ื›ึผึดื™ ืชึดืฉื‚ึผึธื ืึถืชึพืจึนืืฉื ื‘ึผึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ืœึดืคึฐืงึปื“ึตื™ื”ึถื ื•ึฐื ึธืชึฐื ื•ึผ ืึดื™ืฉื ื›ึผึนืคึถืจ ื ึทืคึฐืฉืื•ึน ืœึทื™ื”ื•ึธื” ื‘ึผึดืคึฐืงึนื“ ืึนืชึธื ื•ึฐืœึนืึพื™ึดื”ึฐื™ึถื” ื‘ึธื”ึถื ื ึถื’ึถืฃ ื‘ึผึดืคึฐืงึนื“ ืึนืชึธืืƒ 30.13. ื–ึถื” ื™ึดืชึผึฐื ื•ึผ ื›ึผึธืœึพื”ึธืขึนื‘ึตืจ ืขึทืœึพื”ึทืคึผึฐืงึปื“ึดื™ื ืžึทื—ึฒืฆึดื™ืช ื”ึทืฉืึผึถืงึถืœ ื‘ึผึฐืฉืึถืงึถืœ ื”ึทืงึผึนื“ึถืฉื ืขึถืฉื‚ึฐืจึดื™ื ื’ึผึตืจึธื” ื”ึทืฉืึผึถืงึถืœ ืžึทื—ึฒืฆึดื™ืช ื”ึทืฉืึผึถืงึถืœ ืชึผึฐืจื•ึผืžึธื” ืœึทื™ื”ื•ึธื”ืƒ 30.14. ื›ึผึนืœ ื”ึธืขึนื‘ึตืจ ืขึทืœึพื”ึทืคึผึฐืงึปื“ึดื™ื ืžึดื‘ึผึถืŸ ืขึถืฉื‚ึฐืจึดื™ื ืฉืึธื ึธื” ื•ึธืžึธืขึฐืœึธื” ื™ึดืชึผึตืŸ ืชึผึฐืจื•ึผืžึทืช ื™ึฐื”ื•ึธื”ืƒ 30.15. ื”ึถืขึธืฉืึดื™ืจ ืœึนืึพื™ึทืจึฐื‘ึผึถื” ื•ึฐื”ึทื“ึผึทืœ ืœึนื ื™ึทืžึฐืขึดื™ื˜ ืžึดืžึผึทื—ึฒืฆึดื™ืช ื”ึทืฉืึผึธืงึถืœ ืœึธืชึตืช ืึถืชึพืชึผึฐืจื•ึผืžึทืช ื™ึฐื”ื•ึธื” ืœึฐื›ึทืคึผึตืจ ืขึทืœึพื ึทืคึฐืฉืึนืชึตื™ื›ึถืืƒ 30.16. ื•ึฐืœึธืงึทื—ึฐืชึผึธ ืึถืชึพื›ึผึถืกึถืฃ ื”ึทื›ึผึดืคึผึปืจึดื™ื ืžึตืึตืช ื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึฐื ึธืชึทืชึผึธ ืึนืชื•ึน ืขึทืœึพืขึฒื‘ึนื“ึทืช ืึนื”ึถืœ ืžื•ึนืขึตื“ ื•ึฐื”ึธื™ึธื” ืœึดื‘ึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืœึฐื–ึดื›ึผึธืจื•ึนืŸ ืœึดืคึฐื ึตื™ ื™ึฐื”ื•ึธื” ืœึฐื›ึทืคึผึตืจ ืขึทืœึพื ึทืคึฐืฉืึนืชึตื™ื›ึถืืƒ''. None
2.22. And she bore a son, and he called his name Gershom; for he said: โ€˜I have been a stranger in a strange land.โ€™ 2.23. And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
14.10. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD.
14.12. Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.โ€™
14.15. And the LORD said unto Moses: โ€˜Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.
14.21. And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.
14.30. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore.
15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My fatherโ€™s God, and I will exalt Him. 15.3. The LORD is a man of war, The LORD is His name.
15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.

15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?
15.12. Thou stretchedst out Thy right handโ€” The earth swallowed them.
15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.
15.14. The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.
15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.
15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.
15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18. The LORD shall reign for ever and ever.
17.14. And the LORD said unto Moses: โ€˜Write this for a memorial in the book, and rehearse it in the ears of Joshua: for I will utterly blot out the remembrance of Amalek from under heaven.โ€™
19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.โ€™
30.12. โ€™When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. 30.13. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuaryโ€”the shekel is twenty gerahsโ€”half a shekel for an offering to the LORD. 30.14. Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD. 30.15. The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls. 30.16. And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.โ€™' '. None
6. Hebrew Bible, Genesis, 1.14, 3.14, 6.1-6.4, 6.8, 9.20, 10.8-10.9, 10.22, 12.10-12.20, 14.18, 16.1-16.2, 17.4, 22.1-22.3, 22.12, 22.14, 22.17, 30.37, 31.2, 38.2, 38.11, 38.14, 38.18-38.19, 38.23-38.26, 38.28-38.30, 39.7-39.18, 49.6, 49.8-49.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Alexandria, Judah Ha-Leviโ€™s poetry and โ€ข Ha-Levi, Judah โ€ข Hadasi, Judah โ€ข Hezekiah, king of Judah โ€ข Jesus, betrayal by Judas of โ€ข Jonathan, brother of Judas โ€ข Josephus Essenes, Judas, portrayal of โ€ข Josiah, king of Judah โ€ข Judah โ€ข Judah (Amora) โ€ข Judah (biblical figure) โ€ข Judah (biblical) โ€ข Judah (biblical), hidden blessing โ€ข Judah (person) โ€ข Judah (tribe) โ€ข Judah Levi Tova of Nikopol โ€ข Judah Maccabee โ€ข Judah, โ€ข Judah, Patriarch, โ€ข Judah, Rabbi โ€ข Judah, and Egypt โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Judah, kingdom/province of โ€ข Judah, land of โ€ข Judah, son of Jacob โ€ข Judah, territory โ€ข Judas โ€ข Judas Maccabaeus โ€ข Judas Maccabaeus, Brothers of โ€ข Judas Maccabaeus, Judith, Book of โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas Maccabeusnan, prays โ€ข Judas of Gamala, rebellions of โ€ข Judas of Gamala, the Galilean โ€ข Judas, New Testament appearances of โ€ข Judas, as Abraham-like figure โ€ข Judas, betrayal of Jesus by โ€ข Judas, death of โ€ข Judas, mysteries of the kingdom revealed to โ€ข Jude, Letter of โ€ข Judea/Judah โ€ข Manasseh, king of Judah โ€ข Moses b. Judah of Alexandria (R. Moses Grasso) โ€ข Origen, on Judas โ€ข Rabbi (Judah the Patriarch) โ€ข Shelah (son of Judah) โ€ข Tamar (daughter-in-law of Judah) โ€ข Tamar (daughter-in-law of Judah), daughter of Aram โ€ข Tamar (daughter-in-law of Judah), daughter of Mardi โ€ข Tamar (daughter-in-law of Judah), daughter of Shem โ€ข Tamar and Judah โ€ข Tamar, Judahโ€™s daughter in law โ€ข Testament of Judah โ€ข cosmology, of the Gnostic world, revelation to Judas of โ€ข pregnant, Tamar (daughter-in-law of Judah โ€ข syntax, in the Gospel of Judas, โ€œthat generation,โ€

 Found in books: Avery Peck et al. (2014) 207; Allen and Dunne (2022) 93; Bay (2022) 275; Berglund Crostini and Kelhoffer (2022) 220; Brouwer and Vimercati (2020) 296; Corley (2002) 141; Estes (2020) 63; Fishbane (2003) 338; Geljon and Runia (2013) 201; Geljon and Runia (2019) 14, 18, 258; Gera (2014) 118, 171, 174, 247, 264, 273, 292, 303, 305, 319, 328, 331, 377, 380, 404, 420, 460, 475; Gordon (2020) 77; Gruen (2011) 290, 291; Gruen (2020) 116, 123, 124, 128; Grypeou and Spurling (2009) 125, 136, 138, 169, 171, 222, 229, 234, 236, 238, 239; Kanarek (2014) 39, 40, 41, 42, 43, 44, 45, 46, 47, 61, 64, 65; Klein and Wienand (2022) 296, 297; Levison (2009) 136, 256, 257, 258, 260; Lieber (2014) 335; Monnickendam (2020) 102, 112, 178, 179; Poorthuis Schwartz and Turner (2009) 290; Potter Suh and Holladay (2021) 328; Rowland (2009) 56; Salvesen et al (2020) 151, 162, 201, 551, 554, 643; Schiffman (1983) 84; Schwartz (2008) 63, 267; Scopello (2008) 49, 77, 118; Taylor (2012) 62, 126; Wilson (2010) 410; Zawanowska and Wilk (2022) 403, 432, 514


1.14. ื•ึทื™ึผึนืืžึถืจ ืึฑืœึนื”ึดื™ื ื™ึฐื”ึดื™ ืžึฐืึนืจึนืช ื‘ึผึดืจึฐืงึดื™ืขึท ื”ึทืฉืึผึธืžึทื™ึดื ืœึฐื”ึทื‘ึฐื“ึผึดื™ืœ ื‘ึผึตื™ืŸ ื”ึทื™ึผื•ึนื ื•ึผื‘ึตื™ืŸ ื”ึทืœึผึธื™ึฐืœึธื” ื•ึฐื”ึธื™ื•ึผ ืœึฐืึนืชึนืช ื•ึผืœึฐืžื•ึนืขึฒื“ึดื™ื ื•ึผืœึฐื™ึธืžึดื™ื ื•ึฐืฉืึธื ึดื™ืืƒ
3.14. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ึนื•ึธื” ืึฑืœึนื”ึดื™ื ืึถืœึพื”ึทื ึผึธื—ึธืฉื ื›ึผึดื™ ืขึธืฉื‚ึดื™ืชึธ ื–ึผึนืืช ืึธืจื•ึผืจ ืึทืชึผึธื” ืžึดื›ึผึธืœึพื”ึทื‘ึผึฐื”ึตืžึธื” ื•ึผืžึดื›ึผึนืœ ื—ึทื™ึผึทืช ื”ึทืฉื‚ึผึธื“ึถื” ืขึทืœึพื’ึผึฐื—ึนื ึฐืšึธ ืชึตืœึตืšึฐ ื•ึฐืขึธืคึธืจ ืชึผึนืื›ึทืœ ื›ึผึธืœึพื™ึฐืžึตื™ ื—ึทื™ึผึถื™ืšึธืƒ
6.1. ื•ึทื™ึฐื”ึดื™ ื›ึผึดื™ึพื”ึตื—ึตืœ ื”ึธืึธื“ึธื ืœึธืจึนื‘ ืขึทืœึพืคึผึฐื ึตื™ ื”ึธืึฒื“ึธืžึธื” ื•ึผื‘ึธื ื•ึนืช ื™ึปืœึผึฐื“ื•ึผ ืœึธื”ึถืืƒ
6.1. ื•ึทื™ึผื•ึนืœึถื“ ื ึนื—ึท ืฉืึฐืœึนืฉืึธื” ื‘ึธื ึดื™ื ืึถืชึพืฉืึตื ืึถืชึพื—ึธื ื•ึฐืึถืชึพื™ึธืคึถืชืƒ 6.2. ื•ึทื™ึผึดืจึฐืื•ึผ ื‘ึฐื ึตื™ึพื”ึธืึฑืœึนื”ึดื™ื ืึถืชึพื‘ึผึฐื ื•ึนืช ื”ึธืึธื“ึธื ื›ึผึดื™ ื˜ึนื‘ึนืช ื”ึตื ึผึธื” ื•ึทื™ึผึดืงึฐื—ื•ึผ ืœึธื”ึถื ื ึธืฉืึดื™ื ืžึดื›ึผึนืœ ืึฒืฉืึถืจ ื‘ึผึธื—ึธืจื•ึผืƒ 6.2. ืžึตื”ึธืขื•ึนืฃ ืœึฐืžึดื™ื ึตื”ื•ึผ ื•ึผืžึดืŸึพื”ึทื‘ึผึฐื”ึตืžึธื” ืœึฐืžึดื™ื ึธื”ึผ ืžึดื›ึผึนืœ ืจึถืžึถืฉื‚ ื”ึธืึฒื“ึธืžึธื” ืœึฐืžึดื™ื ึตื”ื•ึผ ืฉืึฐื ึทื™ึดื ืžึดื›ึผึนืœ ื™ึธื‘ึนืื•ึผ ืึตืœึถื™ืšึธ ืœึฐื”ึทื—ึฒื™ื•ึนืชืƒ 6.3. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืœึนืึพื™ึธื“ื•ึนืŸ ืจื•ึผื—ึดื™ ื‘ึธืึธื“ึธื ืœึฐืขึนืœึธื ื‘ึผึฐืฉืึทื’ึผึทื ื”ื•ึผื ื‘ึธืฉื‚ึธืจ ื•ึฐื”ึธื™ื•ึผ ื™ึธืžึธื™ื• ืžึตืึธื” ื•ึฐืขึถืฉื‚ึฐืจึดื™ื ืฉืึธื ึธื”ืƒ 6.4. ื”ึทื ึผึฐืคึดืœึดื™ื ื”ึธื™ื•ึผ ื‘ึธืึธืจึถืฅ ื‘ึผึทื™ึผึธืžึดื™ื ื”ึธื”ึตื ื•ึฐื’ึทื ืึทื—ึฒืจึตื™ึพื›ึตืŸ ืึฒืฉืึถืจ ื™ึธื‘ึนืื•ึผ ื‘ึผึฐื ึตื™ ื”ึธืึฑืœึนื”ึดื™ื ืึถืœึพื‘ึผึฐื ื•ึนืช ื”ึธืึธื“ึธื ื•ึฐื™ึธืœึฐื“ื•ึผ ืœึธื”ึถื ื”ึตืžึผึธื” ื”ึทื’ึผึดื‘ึผึนืจึดื™ื ืึฒืฉืึถืจ ืžึตืขื•ึนืœึธื ืึทื ึฐืฉืึตื™ ื”ึทืฉืึผึตืืƒ
6.8. ื•ึฐื ึนื—ึท ืžึธืฆึธื ื—ึตืŸ ื‘ึผึฐืขึตื™ื ึตื™ ื™ึฐื”ื•ึธื”ืƒ' '
10.8. ื•ึฐื›ื•ึผืฉื ื™ึธืœึทื“ ืึถืชึพื ึดืžึฐืจึนื“ ื”ื•ึผื ื”ึตื—ึตืœ ืœึดื”ึฐื™ื•ึนืช ื’ึผึดื‘ึผึนืจ ื‘ึผึธืึธืจึถืฅืƒ 10.9. ื”ื•ึผืึพื”ึธื™ึธื” ื’ึดื‘ึผึนืจึพืฆึทื™ึดื“ ืœึดืคึฐื ึตื™ ื™ึฐื”ื•ึธื” ืขึทืœึพื›ึผึตืŸ ื™ึตืึธืžึทืจ ื›ึผึฐื ึดืžึฐืจึนื“ ื’ึผึดื‘ึผื•ึนืจ ืฆึทื™ึดื“ ืœึดืคึฐื ึตื™ ื™ึฐื”ื•ึธื”ืƒ
10.22. ื‘ึผึฐื ึตื™ ืฉืึตื ืขึตื™ืœึธื ื•ึฐืึทืฉืึผื•ึผืจ ื•ึฐืึทืจึฐืคึผึทื›ึฐืฉืึทื“ ื•ึฐืœื•ึผื“ ื•ึทืึฒืจึธืืƒ 12.11. ื•ึทื™ึฐื”ึดื™ ื›ึผึทืึฒืฉืึถืจ ื”ึดืงึฐืจึดื™ื‘ ืœึธื‘ื•ึนื ืžึดืฆึฐืจึธื™ึฐืžึธื” ื•ึทื™ึผึนืืžึถืจ ืึถืœึพืฉื‚ึธืจึทื™ ืึดืฉืึฐืชึผื•ึน ื”ึดื ึผึตื”ึพื ึธื ื™ึธื“ึทืขึฐืชึผึดื™ ื›ึผึดื™ ืึดืฉืึผึธื” ื™ึฐืคึทืชึพืžึทืจึฐืึถื” ืึธืชึผึฐืƒ 12.12. ื•ึฐื”ึธื™ึธื” ื›ึผึดื™ึพื™ึดืจึฐืื•ึผ ืึนืชึธืšึฐ ื”ึทืžึผึดืฆึฐืจึดื™ื ื•ึฐืึธืžึฐืจื•ึผ ืึดืฉืึฐืชึผื•ึน ื–ึนืืช ื•ึฐื”ึธืจึฐื’ื•ึผ ืึนืชึดื™ ื•ึฐืึนืชึธืšึฐ ื™ึฐื—ึทื™ึผื•ึผืƒ 12.13. ืึดืžึฐืจึดื™ึพื ึธื ืึฒื—ึนืชึดื™ ืึธืชึผึฐ ืœึฐืžึทืขึทืŸ ื™ึดื™ื˜ึทื‘ึพืœึดื™ ื‘ึทืขึฒื‘ื•ึผืจึตืšึฐ ื•ึฐื—ึธื™ึฐืชึธื” ื ึทืคึฐืฉืึดื™ ื‘ึผึดื’ึฐืœึธืœึตืšึฐืƒ 12.14. ื•ึทื™ึฐื”ึดื™ ื›ึผึฐื‘ื•ึนื ืึทื‘ึฐืจึธื ืžึดืฆึฐืจึธื™ึฐืžึธื” ื•ึทื™ึผึดืจึฐืื•ึผ ื”ึทืžึผึดืฆึฐืจึดื™ื ืึถืชึพื”ึธืึดืฉืึผึธื” ื›ึผึดื™ึพื™ึธืคึธื” ื”ึดื•ื ืžึฐืึนื“ืƒ 12.15. ื•ึทื™ึผึดืจึฐืื•ึผ ืึนืชึธื”ึผ ืฉื‚ึธืจึตื™ ืคึทืจึฐืขึนื” ื•ึทื™ึฐื”ึทืœึฐืœื•ึผ ืึนืชึธื”ึผ ืึถืœึพืคึผึทืจึฐืขึนื” ื•ึทืชึผึปืงึผึทื— ื”ึธืึดืฉืึผึธื” ื‘ึผึตื™ืช ืคึผึทืจึฐืขึนื”ืƒ 12.16. ื•ึผืœึฐืึทื‘ึฐืจึธื ื”ึตื™ื˜ึดื™ื‘ ื‘ึผึทืขึฒื‘ื•ึผืจึธื”ึผ ื•ึทื™ึฐื”ึดื™ึพืœื•ึน ืฆึนืืŸึพื•ึผื‘ึธืงึธืจ ื•ึทื—ึฒืžึนืจึดื™ื ื•ึทืขึฒื‘ึธื“ึดื™ื ื•ึผืฉืึฐืคึธื—ึนืช ื•ึทืึฒืชึนื ึนืช ื•ึผื’ึฐืžึทืœึผึดื™ืืƒ 12.17. ื•ึทื™ึฐื ึทื’ึผึทืข ื™ึฐื”ื•ึธื” ืึถืชึพืคึผึทืจึฐืขึนื” ื ึฐื’ึธืขึดื™ื ื’ึผึฐื“ึนืœึดื™ื ื•ึฐืึถืชึพื‘ึผึตื™ืชื•ึน ืขึทืœึพื“ึผึฐื‘ึทืจ ืฉื‚ึธืจึทื™ ืึตืฉืึถืช ืึทื‘ึฐืจึธืืƒ 12.18. ื•ึทื™ึผึดืงึฐืจึธื ืคึทืจึฐืขึนื” ืœึฐืึทื‘ึฐืจึธื ื•ึทื™ึผึนืืžึถืจ ืžึทื”ึพื–ึผึนืืช ืขึธืฉื‚ึดื™ืชึธ ืœึผึดื™ ืœึธืžึผึธื” ืœึนืึพื”ึดื’ึผึทื“ึฐืชึผึธ ืœึผึดื™ ื›ึผึดื™ ืึดืฉืึฐืชึผึฐืšึธ ื”ึดื•ืืƒ 12.19. ืœึธืžึธื” ืึธืžึทืจึฐืชึผึธ ืึฒื—ึนืชึดื™ ื”ึดื•ื ื•ึธืึถืงึผึทื— ืึนืชึธื”ึผ ืœึดื™ ืœึฐืึดืฉืึผึธื” ื•ึฐืขึทืชึผึธื” ื”ึดื ึผึตื” ืึดืฉืึฐืชึผึฐืšึธ ืงึทื— ื•ึธืœึตืšึฐืƒ
14.18. ื•ึผืžึทืœึฐื›ึผึดื™ึพืฆึถื“ึถืง ืžึถืœึถืšึฐ ืฉืึธืœึตื ื”ื•ึนืฆึดื™ื ืœึถื—ึถื ื•ึธื™ึธื™ึดืŸ ื•ึฐื”ื•ึผื ื›ึนื”ึตืŸ ืœึฐืึตืœ ืขึถืœึฐื™ื•ึนืŸืƒ
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6.1. ื•ึฐืฉื‚ึธืจึทื™ ืึตืฉืึถืช ืึทื‘ึฐืจึธื ืœึนื ื™ึธืœึฐื“ึธื” ืœื•ึน ื•ึฐืœึธื”ึผ ืฉืึดืคึฐื—ึธื” ืžึดืฆึฐืจึดื™ืช ื•ึผืฉืึฐืžึธื”ึผ ื”ึธื’ึธืจืƒ
1
6.1. ื•ึทื™ึผึนืืžึถืจ ืœึธื”ึผ ืžึทืœึฐืึทืšึฐ ื™ึฐื”ื•ึธื” ื”ึทืจึฐื‘ึผึธื” ืึทืจึฐื‘ึผึถื” ืึถืชึพื–ึทืจึฐืขึตืšึฐ ื•ึฐืœึนื ื™ึดืกึผึธืคึตืจ ืžึตืจึนื‘ืƒ 16.2. ื•ึทืชึผึนืืžึถืจ ืฉื‚ึธืจึทื™ ืึถืœึพืึทื‘ึฐืจึธื ื”ึดื ึผึตื”ึพื ึธื ืขึฒืฆึธืจึทื ึดื™ ื™ึฐื”ื•ึธื” ืžึดืœึผึถื“ึถืช ื‘ึผึนืึพื ึธื ืึถืœึพืฉืึดืคึฐื—ึธืชึดื™ ืื•ึผืœึทื™ ืึดื‘ึผึธื ึถื” ืžึดืžึผึถื ึผึธื” ื•ึทื™ึผึดืฉืึฐืžึทืข ืึทื‘ึฐืจึธื ืœึฐืงื•ึนืœ ืฉื‚ึธืจึธื™ืƒ
17.4. ืึฒื ึดื™ ื”ึดื ึผึตื” ื‘ึฐืจึดื™ืชึดื™ ืึดืชึผึธืšึฐ ื•ึฐื”ึธื™ึดื™ืชึธ ืœึฐืึทื‘ ื”ึฒืžื•ึนืŸ ื’ึผื•ึนื™ึดืืƒ
22.1. ื•ึทื™ึฐื”ึดื™ ืึทื—ึทืจ ื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ื•ึฐื”ึธืึฑืœึนื”ึดื™ื ื ึดืกึผึธื” ืึถืชึพืึทื‘ึฐืจึธื”ึธื ื•ึทื™ึผึนืืžึถืจ ืึตืœึธื™ื• ืึทื‘ึฐืจึธื”ึธื ื•ึทื™ึผึนืืžึถืจ ื”ึดื ึผึตื ึดื™ืƒ
22.1. ื•ึทื™ึผึดืฉืึฐืœึทื— ืึทื‘ึฐืจึธื”ึธื ืึถืชึพื™ึธื“ื•ึน ื•ึทื™ึผึดืงึผึทื— ืึถืชึพื”ึทืžึผึทืึฒื›ึถืœึถืช ืœึดืฉืึฐื—ึนื˜ ืึถืชึพื‘ึผึฐื ื•ึนืƒ 22.2. ื•ึทื™ึฐื”ึดื™ ืึทื—ึฒืจึตื™ ื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ื•ึทื™ึผึปื’ึผึทื“ ืœึฐืึทื‘ึฐืจึธื”ึธื ืœึตืืžึนืจ ื”ึดื ึผึตื” ื™ึธืœึฐื“ึธื” ืžึดืœึฐื›ึผึธื” ื’ึทืึพื”ึดื•ื ื‘ึผึธื ึดื™ื ืœึฐื ึธื—ื•ึนืจ ืึธื—ึดื™ืšึธืƒ 22.2. ื•ึทื™ึผึนืืžึถืจ ืงึทื—ึพื ึธื ืึถืชึพื‘ึผึดื ึฐืšึธ ืึถืชึพื™ึฐื—ึดื™ื“ึฐืšึธ ืึฒืฉืึถืจึพืึธื”ึทื‘ึฐืชึผึธ ืึถืชึพื™ึดืฆึฐื—ึธืง ื•ึฐืœึถืšึฐึพืœึฐืšึธ ืึถืœึพืึถืจึถืฅ ื”ึทืžึผึนืจึดื™ึผึธื” ื•ึฐื”ึทืขึฒืœึตื”ื•ึผ ืฉืึธื ืœึฐืขึนืœึธื” ืขึทืœ ืึทื—ึทื“ ื”ึถื”ึธืจึดื™ื ืึฒืฉืึถืจ ืึนืžึทืจ ืึตืœึถื™ืšึธืƒ 22.3. ื•ึทื™ึผึทืฉืึฐื›ึผึตื ืึทื‘ึฐืจึธื”ึธื ื‘ึผึทื‘ึผึนืงึถืจ ื•ึทื™ึผึทื—ึฒื‘ึนืฉื ืึถืชึพื—ึฒืžึนืจื•ึน ื•ึทื™ึผึดืงึผึทื— ืึถืชึพืฉืึฐื ึตื™ ื ึฐืขึธืจึธื™ื• ืึดืชึผื•ึน ื•ึฐืึตืช ื™ึดืฆึฐื—ึธืง ื‘ึผึฐื ื•ึน ื•ึทื™ึฐื‘ึทืงึผึทืข ืขึฒืฆึตื™ ืขึนืœึธื” ื•ึทื™ึผึธืงึธื ื•ึทื™ึผึตืœึถืšึฐ ืึถืœึพื”ึทืžึผึธืงื•ึนื ืึฒืฉืึถืจึพืึธืžึทืจึพืœื•ึน ื”ึธืึฑืœึนื”ึดื™ืืƒ

22.12. ื•ึทื™ึผึนืืžึถืจ ืึทืœึพืชึผึดืฉืึฐืœึทื— ื™ึธื“ึฐืšึธ ืึถืœึพื”ึทื ึผึทืขึทืจ ื•ึฐืึทืœึพืชึผึทืขึทืฉื‚ ืœื•ึน ืžึฐืื•ึผืžึผึธื” ื›ึผึดื™ ืขึทืชึผึธื” ื™ึธื“ึทืขึฐืชึผึดื™ ื›ึผึดื™ึพื™ึฐืจึตื ืึฑืœึนื”ึดื™ื ืึทืชึผึธื” ื•ึฐืœึนื ื—ึธืฉื‚ึทื›ึฐืชึผึธ ืึถืชึพื‘ึผึดื ึฐืšึธ ืึถืชึพื™ึฐื—ึดื™ื“ึฐืšึธ ืžึดืžึผึถื ึผึดื™ืƒ

22.14. ื•ึทื™ึผึดืงึฐืจึธื ืึทื‘ึฐืจึธื”ึธื ืฉืึตืึพื”ึทืžึผึธืงื•ึนื ื”ึทื”ื•ึผื ื™ึฐื”ื•ึธื” ื™ึดืจึฐืึถื” ืึฒืฉืึถืจ ื™ึตืึธืžึตืจ ื”ึทื™ึผื•ึนื ื‘ึผึฐื”ึทืจ ื™ึฐื”ื•ึธื” ื™ึตืจึธืึถื”ืƒ

22.17. ื›ึผึดื™ึพื‘ึธืจึตืšึฐ ืึฒื‘ึธืจึถื›ึฐืšึธ ื•ึฐื”ึทืจึฐื‘ึผึธื” ืึทืจึฐื‘ึผึถื” ืึถืชึพื–ึทืจึฐืขึฒืšึธ ื›ึผึฐื›ื•ึนื›ึฐื‘ึตื™ ื”ึทืฉืึผึธืžึทื™ึดื ื•ึฐื›ึทื—ื•ึนืœ ืึฒืฉืึถืจ ืขึทืœึพืฉื‚ึฐืคึทืช ื”ึทื™ึผึธื ื•ึฐื™ึดืจึทืฉื ื–ึทืจึฐืขึฒืšึธ ืึตืช ืฉืึทืขึทืจ ืึนื™ึฐื‘ึธื™ื•ืƒ
30.37. ื•ึทื™ึผึดืงึผึทื—ึพืœื•ึน ื™ึทืขึฒืงึนื‘ ืžึทืงึผึทืœ ืœึดื‘ึฐื ึถื” ืœึทื— ื•ึฐืœื•ึผื– ื•ึฐืขึถืจึฐืžื•ึนืŸ ื•ึทื™ึฐืคึทืฆึผึตืœ ื‘ึผึธื”ึตืŸ ืคึผึฐืฆึธืœื•ึนืช ืœึฐื‘ึธื ื•ึนืช ืžึทื—ึฐืฉื‚ึนืฃ ื”ึทืœึผึธื‘ึธืŸ ืึฒืฉืึถืจ ืขึทืœึพื”ึทืžึผึทืงึฐืœื•ึนืชืƒ
31.2. ื•ึทื™ึผึดื’ึฐื ึนื‘ ื™ึทืขึฒืงึนื‘ ืึถืชึพืœึตื‘ ืœึธื‘ึธืŸ ื”ึธืึฒืจึทืžึผึดื™ ืขึทืœึพื‘ึผึฐืœึดื™ ื”ึดื’ึผึดื™ื“ ืœื•ึน ื›ึผึดื™ ื‘ึนืจึตื—ึท ื”ื•ึผืืƒ
31.2. ื•ึทื™ึผึทืจึฐื ื™ึทืขึฒืงึนื‘ ืึถืชึพืคึผึฐื ึตื™ ืœึธื‘ึธืŸ ื•ึฐื”ึดื ึผึตื” ืึตื™ื ึถื ึผื•ึผ ืขึดืžึผื•ึน ื›ึผึดืชึฐืžื•ึนืœ ืฉืึดืœึฐืฉืื•ึนืืƒ
38.2. ื•ึทื™ึผึดืฉืึฐืœึทื— ื™ึฐื”ื•ึผื“ึธื” ืึถืชึพื’ึผึฐื“ึดื™ ื”ึธืขึดื–ึผึดื™ื ื‘ึผึฐื™ึทื“ ืจึตืขึตื”ื•ึผ ื”ึธืขึฒื“ึปืœึผึธืžึดื™ ืœึธืงึทื—ึทืช ื”ึธืขึตืจึธื‘ื•ึนืŸ ืžึดื™ึผึทื“ ื”ึธืึดืฉืึผึธื” ื•ึฐืœึนื ืžึฐืฆึธืึธื”ึผืƒ
38.2. ื•ึทื™ึผึทืจึฐืึพืฉืึธื ื™ึฐื”ื•ึผื“ึธื” ื‘ึผึทืชึพืึดื™ืฉื ื›ึผึฐื ึทืขึฒื ึดื™ ื•ึผืฉืึฐืžื•ึน ืฉืื•ึผืขึท ื•ึทื™ึผึดืงึผึธื—ึถื”ึธ ื•ึทื™ึผึธื‘ึนื ืึตืœึถื™ื”ึธืƒ
38.11. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึผื“ึธื” ืœึฐืชึธืžึธืจ ื›ึผึทืœึผึธืชื•ึน ืฉืึฐื‘ึดื™ ืึทืœึฐืžึธื ึธื” ื‘ึตื™ืชึพืึธื‘ึดื™ืšึฐ ืขึทื“ึพื™ึดื’ึฐื“ึผึทืœ ืฉืึตืœึธื” ื‘ึฐื ึดื™ ื›ึผึดื™ ืึธืžึทืจ ืคึผึถืŸึพื™ึธืžื•ึผืช ื’ึผึทืึพื”ื•ึผื ื›ึผึฐืึถื—ึธื™ื• ื•ึทืชึผึตืœึถืšึฐ ืชึผึธืžึธืจ ื•ึทืชึผึตืฉืึถื‘ ื‘ึผึตื™ืช ืึธื‘ึดื™ื”ึธืƒ
38.14. ื•ึทืชึผึธืกึทืจ ื‘ึผึดื’ึฐื“ึตื™ ืึทืœึฐืžึฐื ื•ึผืชึธื”ึผ ืžึตืขึธืœึถื™ื”ึธ ื•ึทืชึผึฐื›ึทืก ื‘ึผึทืฆึผึธืขึดื™ืฃ ื•ึทืชึผึดืชึฐืขึทืœึผึธืฃ ื•ึทืชึผึตืฉืึถื‘ ื‘ึผึฐืคึถืชึทื— ืขึตื™ื ึทื™ึดื ืึฒืฉืึถืจ ืขึทืœึพื“ึผึถืจึถืšึฐ ืชึผึดืžึฐื ึธืชึธื” ื›ึผึดื™ ืจึธืึฒืชึธื” ื›ึผึดื™ึพื’ึธื“ึทืœ ืฉืึตืœึธื” ื•ึฐื”ึดื•ื ืœึนืึพื ึดืชึผึฐื ึธื” ืœื•ึน ืœึฐืึดืฉืึผึธื”ืƒ
38.18. ื•ึทื™ึผึนืืžึถืจ ืžึธื” ื”ึธืขึตืจึธื‘ื•ึนืŸ ืึฒืฉืึถืจ ืึถืชึผึถืŸึพืœึผึธืšึฐ ื•ึทืชึผึนืืžึถืจ ื—ึนืชึธืžึฐืšึธ ื•ึผืคึฐืชึดื™ืœึถืšึธ ื•ึผืžึทื˜ึผึฐืšึธ ืึฒืฉืึถืจ ื‘ึผึฐื™ึธื“ึถืšึธ ื•ึทื™ึผึดืชึผึถืŸึพืœึผึธื”ึผ ื•ึทื™ึผึธื‘ึนื ืึตืœึถื™ื”ึธ ื•ึทืชึผึทื”ึทืจ ืœื•ึนืƒ 38.19. ื•ึทืชึผึธืงึธื ื•ึทืชึผึตืœึถืšึฐ ื•ึทืชึผึธืกึทืจ ืฆึฐืขึดื™ืคึธื”ึผ ืžึตืขึธืœึถื™ื”ึธ ื•ึทืชึผึดืœึฐื‘ึผึทืฉื ื‘ึผึดื’ึฐื“ึตื™ ืึทืœึฐืžึฐื ื•ึผืชึธื”ึผืƒ

38.23. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึผื“ึธื” ืชึผึดืงึผึทื—ึพืœึธื”ึผ ืคึผึถืŸ ื ึดื”ึฐื™ึถื” ืœึธื‘ื•ึผื– ื”ึดื ึผึตื” ืฉืึธืœึทื—ึฐืชึผึดื™ ื”ึทื’ึผึฐื“ึดื™ ื”ึทื–ึผึถื” ื•ึฐืึทืชึผึธื” ืœึนื ืžึฐืฆึธืืชึธื”ึผืƒ
38.24. ื•ึทื™ึฐื”ึดื™ ื›ึผึฐืžึดืฉืึฐืœึนืฉื ื—ึณื“ึธืฉืึดื™ื ื•ึทื™ึผึปื’ึผึทื“ ืœึดื™ื”ื•ึผื“ึธื” ืœึตืืžึนืจ ื–ึธื ึฐืชึธื” ืชึผึธืžึธืจ ื›ึผึทืœึผึธืชึถืšึธ ื•ึฐื’ึทื ื”ึดื ึผึตื” ื”ึธืจึธื” ืœึดื–ึฐื ื•ึผื ึดื™ื ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึผื“ึธื” ื”ื•ึนืฆึดื™ืื•ึผื”ึธ ื•ึฐืชึดืฉื‚ึผึธืจึตืฃืƒ
38.25. ื”ึดื•ื ืžื•ึผืฆึตืืช ื•ึฐื”ึดื™ื ืฉืึธืœึฐื—ึธื” ืึถืœึพื—ึธืžึดื™ื”ึธ ืœึตืืžึนืจ ืœึฐืึดื™ืฉื ืึฒืฉืึถืจึพืึตืœึผึถื” ืœึผื•ึน ืึธื ึนื›ึดื™ ื”ึธืจึธื” ื•ึทืชึผึนืืžึถืจ ื”ึทื›ึผึถืจึพื ึธื ืœึฐืžึดื™ ื”ึทื—ึนืชึถืžึถืช ื•ึฐื”ึทืคึผึฐืชึดื™ืœึดื™ื ื•ึฐื”ึทืžึผึทื˜ึผึถื” ื”ึธืึตืœึผึถื”ืƒ
38.26. ื•ึทื™ึผึทื›ึผึตืจ ื™ึฐื”ื•ึผื“ึธื” ื•ึทื™ึผึนืืžึถืจ ืฆึธื“ึฐืงึธื” ืžึดืžึผึถื ึผึดื™ ื›ึผึดื™ึพืขึทืœึพื›ึผึตืŸ ืœึนืึพื ึฐืชึทืชึผึดื™ื”ึธ ืœึฐืฉืึตืœึธื” ื‘ึฐื ึดื™ ื•ึฐืœึนืึพื™ึธืกึทืฃ ืขื•ึนื“ ืœึฐื“ึทืขึฐืชึผึธื”ืƒ

38.28. ื•ึทื™ึฐื”ึดื™ ื‘ึฐืœึดื“ึฐืชึผึธื”ึผ ื•ึทื™ึผึดืชึผึถืŸึพื™ึธื“ ื•ึทืชึผึดืงึผึทื— ื”ึทืžึฐื™ึทืœึผึถื“ึถืช ื•ึทืชึผึดืงึฐืฉืึนืจ ืขึทืœึพื™ึธื“ื•ึน ืฉืึธื ึดื™ ืœึตืืžึนืจ ื–ึถื” ื™ึธืฆึธื ืจึดืืฉืึนื ึธื”ืƒ
38.29. ื•ึทื™ึฐื”ึดื™ ื›ึผึฐืžึตืฉืึดื™ื‘ ื™ึธื“ื•ึน ื•ึฐื”ึดื ึผึตื” ื™ึธืฆึธื ืึธื—ึดื™ื• ื•ึทืชึผึนืืžึถืจ ืžึทื”ึพืคึผึธืจึทืฆึฐืชึผึธ ืขึธืœึถื™ืšึธ ืคึผึธืจึถืฅ ื•ึทื™ึผึดืงึฐืจึธื ืฉืึฐืžื•ึน ืคึผึธืจึถืฅืƒ
39.7. ื•ึทื™ึฐื”ึดื™ ืึทื—ึทืจ ื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ื•ึทืชึผึดืฉื‚ึผึธื ืึตืฉืึถืชึพืึฒื“ึนื ึธื™ื• ืึถืชึพืขึตื™ื ึถื™ื”ึธ ืึถืœึพื™ื•ึนืกึตืฃ ื•ึทืชึผึนืืžึถืจ ืฉืึดื›ึฐื‘ึธื” ืขึดืžึผึดื™ืƒ 39.8. ื•ึทื™ึฐืžึธืึตืŸ ื•ึทื™ึผึนืืžึถืจ ืึถืœึพืึตืฉืึถืช ืึฒื“ึนื ึธื™ื• ื”ึตืŸ ืึฒื“ึนื ึดื™ ืœึนืึพื™ึธื“ึทืข ืึดืชึผึดื™ ืžึทื”ึพื‘ึผึทื‘ึผึธื™ึดืช ื•ึฐื›ึนืœ ืึฒืฉืึถืจึพื™ึถืฉืึพืœื•ึน ื ึธืชึทืŸ ื‘ึผึฐื™ึธื“ึดื™ืƒ 39.9. ืึตื™ื ึถื ึผื•ึผ ื’ึธื“ื•ึนืœ ื‘ึผึทื‘ึผึทื™ึดืช ื”ึทื–ึผึถื” ืžึดืžึผึถื ึผึดื™ ื•ึฐืœึนืึพื—ึธืฉื‚ึทืšึฐ ืžึดืžึผึถื ึผึดื™ ืžึฐืื•ึผืžึธื” ื›ึผึดื™ ืึดืึพืื•ึนืชึธืšึฐ ื‘ึผึทืึฒืฉืึถืจ ืึทืชึผึฐึพืึดืฉืึฐืชึผื•ึน ื•ึฐืึตื™ืšึฐ ืึถืขึฑืฉื‚ึถื” ื”ึธืจึธืขึธื” ื”ึทื’ึผึฐื“ึนืœึธื” ื”ึทื–ึผึนืืช ื•ึฐื—ึธื˜ึธืืชึดื™ ืœึตืืœึนื”ึดื™ืืƒ 39.11. ื•ึทื™ึฐื”ึดื™ ื›ึผึฐื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื” ื•ึทื™ึผึธื‘ึนื ื”ึทื‘ึผึทื™ึฐืชึธื” ืœึทืขึฒืฉื‚ื•ึนืช ืžึฐืœึทืื›ึฐืชึผื•ึน ื•ึฐืึตื™ืŸ ืึดื™ืฉื ืžึตืึทื ึฐืฉืึตื™ ื”ึทื‘ึผึทื™ึดืช ืฉืึธื ื‘ึผึทื‘ึผึธื™ึดืชืƒ 39.12. ื•ึทืชึผึดืชึฐืคึผึฐืฉื‚ึตื”ื•ึผ ื‘ึผึฐื‘ึดื’ึฐื“ื•ึน ืœึตืืžึนืจ ืฉืึดื›ึฐื‘ึธื” ืขึดืžึผึดื™ ื•ึทื™ึผึทืขึฒื–ึนื‘ ื‘ึผึดื’ึฐื“ื•ึน ื‘ึผึฐื™ึธื“ึธื”ึผ ื•ึทื™ึผึธื ึธืก ื•ึทื™ึผึตืฆึตื ื”ึทื—ื•ึผืฆึธื”ืƒ 39.13. ื•ึทื™ึฐื”ึดื™ ื›ึผึดืจึฐืื•ึนืชึธื”ึผ ื›ึผึดื™ึพืขึธื–ึทื‘ ื‘ึผึดื’ึฐื“ื•ึน ื‘ึผึฐื™ึธื“ึธื”ึผ ื•ึทื™ึผึธื ึธืก ื”ึทื—ื•ึผืฆึธื”ืƒ 39.14. ื•ึทืชึผึดืงึฐืจึธื ืœึฐืึทื ึฐืฉืึตื™ ื‘ึตื™ืชึธื”ึผ ื•ึทืชึผึนืืžึถืจ ืœึธื”ึถื ืœึตืืžึนืจ ืจึฐืื•ึผ ื”ึตื‘ึดื™ื ืœึธื ื•ึผ ืึดื™ืฉื ืขึดื‘ึฐืจึดื™ ืœึฐืฆึทื—ึถืง ื‘ึผึธื ื•ึผ ื‘ึผึธื ืึตืœึทื™ ืœึดืฉืึฐื›ึผึทื‘ ืขึดืžึผึดื™ ื•ึธืึถืงึฐืจึธื ื‘ึผึฐืงื•ึนืœ ื’ึผึธื“ื•ึนืœืƒ 39.15. ื•ึทื™ึฐื”ึดื™ ื›ึฐืฉืึธืžึฐืขื•ึน ื›ึผึดื™ึพื”ึฒืจึดื™ืžึนืชึดื™ ืงื•ึนืœึดื™ ื•ึธืึถืงึฐืจึธื ื•ึทื™ึผึทืขึฒื–ึนื‘ ื‘ึผึดื’ึฐื“ื•ึน ืึถืฆึฐืœึดื™ ื•ึทื™ึผึธื ึธืก ื•ึทื™ึผึตืฆึตื ื”ึทื—ื•ึผืฆึธื”ืƒ 39.16. ื•ึทืชึผึทื ึผึทื— ื‘ึผึดื’ึฐื“ื•ึน ืึถืฆึฐืœึธื”ึผ ืขึทื“ึพื‘ึผื•ึนื ืึฒื“ึนื ึธื™ื• ืึถืœึพื‘ึผึตื™ืชื•ึนืƒ 39.17. ื•ึทืชึผึฐื“ึทื‘ึผึตืจ ืึตืœึธื™ื• ื›ึผึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ืœึตืืžึนืจ ื‘ึผึธืึพืึตืœึทื™ ื”ึธืขึถื‘ึถื“ ื”ึธืขึดื‘ึฐืจึดื™ ืึฒืฉืึถืจึพื”ึตื‘ึตืืชึธ ืœึผึธื ื•ึผ ืœึฐืฆึทื—ึถืง ื‘ึผึดื™ืƒ 39.18. ื•ึทื™ึฐื”ึดื™ ื›ึผึทื”ึฒืจึดื™ืžึดื™ ืงื•ึนืœึดื™ ื•ึธืึถืงึฐืจึธื ื•ึทื™ึผึทืขึฒื–ึนื‘ ื‘ึผึดื’ึฐื“ื•ึน ืึถืฆึฐืœึดื™ ื•ึทื™ึผึธื ึธืก ื”ึทื—ื•ึผืฆึธื”ืƒ
49.6. ื‘ึผึฐืกึนื“ึธื ืึทืœึพืชึผึธื‘ึนื ื ึทืคึฐืฉืึดื™ ื‘ึผึดืงึฐื”ึธืœึธื ืึทืœึพืชึผึตื—ึทื“ ื›ึผึฐื‘ึนื“ึดื™ ื›ึผึดื™ ื‘ึฐืึทืคึผึธื ื”ึธืจึฐื’ื•ึผ ืึดื™ืฉื ื•ึผื‘ึดืจึฐืฆึนื ึธื ืขึดืงึผึฐืจื•ึผึพืฉืื•ึนืจืƒ
49.8. ื™ึฐื”ื•ึผื“ึธื” ืึทืชึผึธื” ื™ื•ึนื“ื•ึผืšึธ ืึทื—ึถื™ืšึธ ื™ึธื“ึฐืšึธ ื‘ึผึฐืขึนืจึถืฃ ืึนื™ึฐื‘ึถื™ืšึธ ื™ึดืฉืึฐืชึผึทื—ึฒื•ึผื•ึผ ืœึฐืšึธ ื‘ึผึฐื ึตื™ ืึธื‘ึดื™ืšึธืƒ 49.9. ื’ึผื•ึผืจ ืึทืจึฐื™ึตื” ื™ึฐื”ื•ึผื“ึธื” ืžึดื˜ึผึถืจึถืฃ ื‘ึผึฐื ึดื™ ืขึธืœึดื™ืชึธ ื›ึผึธืจึทืข ืจึธื‘ึทืฅ ื›ึผึฐืึทืจึฐื™ึตื” ื•ึผื›ึฐืœึธื‘ึดื™ื ืžึดื™ ื™ึฐืงึดื™ืžึถื ึผื•ึผืƒ''. None
1.14. And God said: โ€˜Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
3.14. And the LORD God said unto the serpent: โ€˜Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.
6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: โ€˜My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.โ€™ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
6.8. But Noah found grace in the eyes of the LORD.
9.20. And Noah, the man of the land, began and planted a vineyard.
10.8. And Cush begot Nimrod; he began to be a mighty one in the earth. 10.9. He was a mighty hunter before the LORD; wherefore it is said: โ€˜Like Nimrod a mighty hunter before the LORD.โ€™
10.22. The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram.
12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: โ€˜Behold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.โ€™ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaohโ€™s house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abramโ€™s wife. 12.18. And Pharaoh called Abram, and said: โ€˜What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.โ€™ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.
1
6.1. Now Sarai Abramโ€™s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. 16.2. And Sarai said unto Abram: โ€˜Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.โ€™ And Abram hearkened to the voice of Sarai.
17.4. โ€™As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.
22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: โ€˜Abrahamโ€™; and he said: โ€˜Here am I.โ€™ 22.2. And He said: โ€˜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.โ€™ 22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.

22.12. And he said: โ€˜Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.โ€™

22.14. And Abraham called the name of that place Adonai-jireh; as it is said to this day: โ€˜In the mount where the LORD is seen.โ€™

22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;
30.37. And Jacob took him rods of fresh poplar, and of the almond and of the plane-tree; and peeled white streaks in them, making the white appear which was in the rods.
31.2. And Jacob beheld the countece of Laban, and, behold, it was not toward him as beforetime.
38.2. And Judah saw there a daughter of a certain Canaanite whose name was Shua; and he took her, and went in unto her.
38.11. Then said Judah to Tamar his daughter-in-law: โ€˜Remain a widow in thy fatherโ€™s house, till Shelah my son be grown upโ€™; for he said: โ€˜Lest he also die, like his brethren.โ€™ And Tamar went and dwelt in her fatherโ€™s house.
38.14. And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the entrance of Enaim, which is by the way to Timnah; for she saw that Shelah was grown up, and she was not given unto him to wife.
38.18. And he said: โ€˜What pledge shall I give thee?โ€™ And she said: โ€˜Thy signet and thy cord, and thy staff that is in thy hand.โ€™ And he gave them to her, and came in unto her, and she conceived by him. 38.19. And she arose, and went away, and put off her veil from her, and put on the garments of her widowhood.

38.23. And Judah said: โ€˜Let her take it, lest we be put to shame; behold, I sent this kid, and thou hast not found her.โ€™
38.24. And it came to pass about three months after, that it was told Judah, saying: โ€˜Tamar thy daughter-in-law hath played the harlot; and moreover, behold, she is with child by harlotry.โ€™ And Judah said: โ€˜Bring her forth, and let her be burnt.โ€™
38.25. When she was brought forth, she sent to her father-in-law, saying: โ€˜By the man, whose these are, am I with childโ€™; and she said: โ€˜Discern, I pray thee, whose are these, the signet, and the cords, and the staff.โ€™
38.26. And Judah acknowledged them, and said: โ€˜She is more righteous than I; forasmuch as I gave her not to Shelah my son.โ€™ And he knew her again no more.

38.28. And it came to pass, when she travailed, that one put out a hand; and the midwife took and bound upon his hand a scarlet thread, saying: โ€˜This came out first.โ€™
38.29. And it came to pass, as he drew back his hand, that, behold his brother came out; and she said: โ€˜Wherefore hast thou made a breach for thyself?โ€™ Therefore his name was called Perez. 38.30. And afterward came out his brother, that had the scarlet thread upon his hand; and his name was called Zerah.
39.7. And it came to pass after these things, that his masterโ€™s wife cast her eyes upon Joseph; and she said: โ€˜Lie with me.โ€™ 39.8. But he refused, and said unto his masterโ€™s wife: โ€˜Behold, my master, having me, knoweth not what is in the house, and he hath put all that he hath into my hand; 39.9. he is not greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife. How then can I do this great wickedness, and sin against God?โ€™ 39.10. And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 39.11. And it came to pass on a certain day, when he went into the house to do his work, and there was none of the men of the house there within, 39.12. that she caught him by his garment, saying: โ€˜Lie with me.โ€™ And he left his garment in her hand, and fled, and got him out. 39.13. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 39.14. that she called unto the men of her house, and spoke unto them, saying: โ€˜See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice. 39.15. And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out.โ€™ 39.16. And she laid up his garment by her, until his master came home. 39.17. And she spoke unto him according to these words, saying: โ€˜The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me. 39.18. And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.โ€™
49.6. Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen.
49.8. Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy fatherโ€™s sons shall bow down before thee. 49.9. Judah is a lionโ€™s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up? 49.10. The sceptre shall not depart from Judah, Nor the rulerโ€™s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.' '. None
7. Hebrew Bible, Joel, 2.16-2.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Judah โ€ข Judah bar Ilai (Tanna) โ€ข Judas Maccabaeus โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, prays โ€ข Judea/Judah

 Found in books: Bezzel and Pfeiffer (2021) 152; Gera (2014) 180, 181, 182, 187, 189; Kosman (2012) 146; Schwartz (2008) 62


2.16. ืึดืกึฐืคื•ึผึพืขึธื ืงึทื“ึผึฐืฉืื•ึผ ืงึธื”ึธืœ ืงึดื‘ึฐืฆื•ึผ ื–ึฐืงึตื ึดื™ื ืึดืกึฐืคื•ึผ ืขื•ึนืœึธืœึดื™ื ื•ึฐื™ึนื ึฐืงึตื™ ืฉืึธื“ึธื™ึดื ื™ึตืฆึตื ื—ึธืชึธืŸ ืžึตื—ึถื“ึฐืจื•ึน ื•ึฐื›ึทืœึผึธื” ืžึตื—ึปืคึผึธืชึธื”ึผืƒ 2.17. ื‘ึผึตื™ืŸ ื”ึธืื•ึผืœึธื ื•ึฐืœึทืžึผึดื–ึฐื‘ึผึตื—ึท ื™ึดื‘ึฐื›ึผื•ึผ ื”ึทื›ึผึนื”ึฒื ึดื™ื ืžึฐืฉืึธืจึฐืชึตื™ ื™ึฐื”ื•ึธื” ื•ึฐื™ึนืืžึฐืจื•ึผ ื—ื•ึผืกึธื” ื™ึฐื”ื•ึธื” ืขึทืœึพืขึทืžึผึถืšึธ ื•ึฐืึทืœึพืชึผึดืชึผึตืŸ ื ึทื—ึฒืœึธืชึฐืšึธ ืœึฐื—ึถืจึฐืคึผึธื” ืœึดืžึฐืฉืึธืœึพื‘ึผึธื ื’ึผื•ึนื™ึดื ืœึธืžึผึธื” ื™ึนืืžึฐืจื•ึผ ื‘ึธืขึทืžึผึดื™ื ืึทื™ึผึตื” ืึฑืœึนื”ึตื™ื”ึถืืƒ' '. None
2.16. Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion. 2.17. Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: โ€˜Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?โ€™' '. None
8. Hebrew Bible, Leviticus, 19.18, 27.3-27.8, 27.25 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Josiah, King of Judah, Judah, kingdom of โ€ข Judah โ€ข Judah, kingdom of โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Judah, kingdom of, scale weights of โ€ข Judas Iscariot โ€ข Judas, the thirty pieces of silver of โ€ข Jude, letter of โ€ข Rabbi Judah

 Found in books: Allen and Dunne (2022) 92; Boustan Janssen and Roetzel (2010) 156, 159; Corley (2002) 74; Esler (2000) 144; Gordon (2020) 29, 46, 53; Heymans (2021) 145; Scopello (2008) 102


19.18. ืœึนืึพืชึดืงึผึนื ื•ึฐืœึนืึพืชึดื˜ึผึนืจ ืึถืชึพื‘ึผึฐื ึตื™ ืขึทืžึผึถืšึธ ื•ึฐืึธื”ึทื‘ึฐืชึผึธ ืœึฐืจึตืขึฒืšึธ ื›ึผึธืžื•ึนืšึธ ืึฒื ึดื™ ื™ึฐื”ื•ึธื”ืƒ
27.3. ื•ึฐื”ึธื™ึธื” ืขึถืจึฐื›ึผึฐืšึธ ื”ึทื–ึผึธื›ึธืจ ืžึดื‘ึผึถืŸ ืขึถืฉื‚ึฐืจึดื™ื ืฉืึธื ึธื” ื•ึฐืขึทื“ ื‘ึผึถืŸึพืฉืึดืฉืึผึดื™ื ืฉืึธื ึธื” ื•ึฐื”ึธื™ึธื” ืขึถืจึฐื›ึผึฐืšึธ ื—ึฒืžึดืฉืึผึดื™ื ืฉืึถืงึถืœ ื›ึผึถืกึถืฃ ื‘ึผึฐืฉืึถืงึถืœ ื”ึทืงึผึนื“ึถืฉืืƒ
27.3. ื•ึฐื›ึธืœึพืžึทืขึฐืฉื‚ึทืจ ื”ึธืึธืจึถืฅ ืžึดื–ึผึถืจึทืข ื”ึธืึธืจึถืฅ ืžึดืคึผึฐืจึดื™ ื”ึธืขึตืฅ ืœึทื™ื”ื•ึธื” ื”ื•ึผื ืงึนื“ึถืฉื ืœึทื™ื”ื•ึธื”ืƒ 27.4. ื•ึฐืึดืึพื ึฐืงึตื‘ึธื” ื”ึดื•ื ื•ึฐื”ึธื™ึธื” ืขึถืจึฐื›ึผึฐืšึธ ืฉืึฐืœึนืฉืึดื™ื ืฉืึธืงึถืœืƒ 27.5. ื•ึฐืึดื ืžึดื‘ึผึถืŸึพื—ึธืžึตืฉื ืฉืึธื ึดื™ื ื•ึฐืขึทื“ ื‘ึผึถืŸึพืขึถืฉื‚ึฐืจึดื™ื ืฉืึธื ึธื” ื•ึฐื”ึธื™ึธื” ืขึถืจึฐื›ึผึฐืšึธ ื”ึทื–ึผึธื›ึธืจ ืขึถืฉื‚ึฐืจึดื™ื ืฉืึฐืงึธืœึดื™ื ื•ึฐืœึทื ึผึฐืงึตื‘ึธื” ืขึฒืฉื‚ึถืจึถืช ืฉืึฐืงึธืœึดื™ืืƒ 27.6. ื•ึฐืึดื ืžึดื‘ึผึถืŸึพื—ึนื“ึถืฉื ื•ึฐืขึทื“ ื‘ึผึถืŸึพื—ึธืžึตืฉื ืฉืึธื ึดื™ื ื•ึฐื”ึธื™ึธื” ืขึถืจึฐื›ึผึฐืšึธ ื”ึทื–ึผึธื›ึธืจ ื—ึฒืžึดืฉืึผึธื” ืฉืึฐืงึธืœึดื™ื ื›ึผึธืกึถืฃ ื•ึฐืœึทื ึผึฐืงึตื‘ึธื” ืขึถืจึฐื›ึผึฐืšึธ ืฉืึฐืœึนืฉืึถืช ืฉืึฐืงึธืœึดื™ื ื›ึผึธืกึถืฃืƒ 27.7. ื•ึฐืึดื ืžึดื‘ึผึถืŸึพืฉืึดืฉืึผึดื™ื ืฉืึธื ึธื” ื•ึธืžึทืขึฐืœึธื” ืึดืึพื–ึธื›ึธืจ ื•ึฐื”ึธื™ึธื” ืขึถืจึฐื›ึผึฐืšึธ ื—ึฒืžึดืฉืึผึธื” ืขึธืฉื‚ึธืจ ืฉืึธืงึถืœ ื•ึฐืœึทื ึผึฐืงึตื‘ึธื” ืขึฒืฉื‚ึธืจึธื” ืฉืึฐืงึธืœึดื™ืืƒ 27.8. ื•ึฐืึดืึพืžึธืšึฐ ื”ื•ึผื ืžึตืขึถืจึฐื›ึผึถืšึธ ื•ึฐื”ึถืขึฑืžึดื™ื“ื•ึน ืœึดืคึฐื ึตื™ ื”ึทื›ึผึนื”ึตืŸ ื•ึฐื”ึถืขึฑืจึดื™ืšึฐ ืึนืชื•ึน ื”ึทื›ึผึนื”ึตืŸ ืขึทืœึพืคึผึดื™ ืึฒืฉืึถืจ ืชึผึทืฉื‚ึผึดื™ื’ ื™ึทื“ ื”ึทื ึผึนื“ึตืจ ื™ึทืขึฒืจึดื™ื›ึถื ึผื•ึผ ื”ึทื›ึผึนื”ึตืŸืƒ
27.25. ื•ึฐื›ึธืœึพืขึถืจึฐื›ึผึฐืšึธ ื™ึดื”ึฐื™ึถื” ื‘ึผึฐืฉืึถืงึถืœ ื”ึทืงึผึนื“ึถืฉื ืขึถืฉื‚ึฐืจึดื™ื ื’ึผึตืจึธื” ื™ึดื”ึฐื™ึถื” ื”ึทืฉืึผึธืงึถืœืƒ' '. None
19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
27.3. then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary. 27.4. And if it be a female, then thy valuation shall be thirty shekels. 27.5. And if it be from five years old even unto twenty years old, then thy valuation shall be for the male twenty shekels, and for the female ten shekels. 27.6. And if it be from a month old even unto five years old, then thy valuation shall be for the male five shekels of silver, and for the female thy valuation shall be three shekels of silver. 27.7. And if it be from sixty years old and upward: if it be a male, then thy valuation shall be fifteen shekels, and for the female ten shekels. 27.8. But if he be too poor for thy valuation, then he shall be set before the priest, and the priest shall value him; according to the means of him that vowed shall the priest value him.
27.25. And all thy valuations shall be according to the shekel of the sanctuary; twenty gerahs shall be the shekel.' '. None
9. Hebrew Bible, Numbers, 3.47, 18.16, 20.8, 21.2-21.3, 25.1-25.15, 27.4, 27.7, 27.16-27.18, 30.14, 35.1-35.8, 35.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Jesus, descendant of Judah and Levi โ€ข Josiah, King of Judah, Judah, kingdom of โ€ข Judah โ€ข Judah (Amora) โ€ข Judah (kingdom) โ€ข Judah (tribe) โ€ข Judah Maccabee โ€ข Judah bar Simon (R.) โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Judah, kingdom of, Levitical settlements of โ€ข Judah, kingdom of, scale weights of โ€ข Judas โ€ข Judas Maccabaeus โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas the Galilaean โ€ข Judas, death of โ€ข Judea/Judah โ€ข Manasseh, king of Judah โ€ข Mary (mother of Jesus), descendant of Judah โ€ข Origen, on Judas โ€ข R. Judah the Prince โ€ข Rabbi Judah the Prince โ€ข Tamar, Judahโ€™s daughter in law

 Found in books: Avery Peck et al. (2014) 57; Bar Asher Siegal (2018) 94; Brouwer and Vimercati (2020) 304; Fishbane (2003) 347; Gera (2014) 182, 187, 247, 259, 364, 377; Gordon (2020) 46, 77, 91, 92, 93, 94, 181, 227; Grypeou and Spurling (2009) 231, 235; Heymans (2021) 145; Levison (2009) 36; Monnickendam (2020) 73; Potter Suh and Holladay (2021) 328; Price Finkelberg and Shahar (2021) 261; Salvesen et al (2020) 357, 358; Zawanowska and Wilk (2022) 22


3.47. ื•ึฐืœึธืงึทื—ึฐืชึผึธ ื—ึฒืžึตืฉืึถืช ื—ึฒืžึตืฉืึถืช ืฉืึฐืงึธืœึดื™ื ืœึทื’ึผึปืœึฐื’ึผึนืœึถืช ื‘ึผึฐืฉืึถืงึถืœ ื”ึทืงึผึนื“ึถืฉื ืชึผึดืงึผึธื— ืขึถืฉื‚ึฐืจึดื™ื ื’ึผึตืจึธื” ื”ึทืฉืึผึธืงึถืœืƒ
18.16. ื•ึผืคึฐื“ื•ึผื™ึธื• ืžึดื‘ึผึถืŸึพื—ึนื“ึถืฉื ืชึผึดืคึฐื“ึผึถื” ื‘ึผึฐืขึถืจึฐื›ึผึฐืšึธ ื›ึผึถืกึถืฃ ื—ึฒืžึตืฉืึถืช ืฉืึฐืงึธืœึดื™ื ื‘ึผึฐืฉืึถืงึถืœ ื”ึทืงึผึนื“ึถืฉื ืขึถืฉื‚ึฐืจึดื™ื ื’ึผึตืจึธื” ื”ื•ึผืืƒ
20.8. ืงึทื— ืึถืชึพื”ึทืžึผึทื˜ึผึถื” ื•ึฐื”ึทืงึฐื”ึตืœ ืึถืชึพื”ึธืขึตื“ึธื” ืึทืชึผึธื” ื•ึฐืึทื”ึฒืจึนืŸ ืึธื—ึดื™ืšึธ ื•ึฐื“ึดื‘ึผึทืจึฐืชึผึถื ืึถืœึพื”ึทืกึผึถืœึทืข ืœึฐืขึตื™ื ึตื™ื”ึถื ื•ึฐื ึธืชึทืŸ ืžึตื™ืžึธื™ื• ื•ึฐื”ื•ึนืฆึตืืชึธ ืœึธื”ึถื ืžึทื™ึดื ืžึดืŸึพื”ึทืกึผึถืœึทืข ื•ึฐื”ึดืฉืึฐืงึดื™ืชึธ ืึถืชึพื”ึธืขึตื“ึธื” ื•ึฐืึถืชึพื‘ึผึฐืขึดื™ืจึธืืƒ
21.2. ื•ึทื™ึผึดื“ึผึทืจ ื™ึดืฉื‚ึฐืจึธืึตืœ ื ึถื“ึถืจ ืœึทื™ื”ื•ึธื” ื•ึทื™ึผึนืืžึทืจ ืึดืึพื ึธืชึนืŸ ืชึผึดืชึผึตืŸ ืึถืชึพื”ึธืขึธื ื”ึทื–ึผึถื” ื‘ึผึฐื™ึธื“ึดื™ ื•ึฐื”ึทื—ึฒืจึทืžึฐืชึผึดื™ ืึถืชึพืขึธืจึตื™ื”ึถืืƒ
21.2. ื•ึผืžึดื‘ึผึธืžื•ึนืช ื”ึทื’ึผึทื™ึฐื ืึฒืฉืึถืจ ื‘ึผึดืฉื‚ึฐื“ึตื” ืžื•ึนืึธื‘ ืจึนืืฉื ื”ึทืคึผึดืกึฐื’ึผึธื” ื•ึฐื ึดืฉืึฐืงึธืคึธื” ืขึทืœึพืคึผึฐื ึตื™ ื”ึทื™ึฐืฉืึดื™ืžึนืŸืƒ 21.3. ื•ึทื™ึผึดืฉืึฐืžึทืข ื™ึฐื”ื•ึธื” ื‘ึผึฐืงื•ึนืœ ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึทื™ึผึดืชึผึตืŸ ืึถืชึพื”ึทื›ึผึฐื ึทืขึฒื ึดื™ ื•ึทื™ึผึทื—ึฒืจึตื ืึถืชึฐื”ึถื ื•ึฐืึถืชึพืขึธืจึตื™ื”ึถื ื•ึทื™ึผึดืงึฐืจึธื ืฉืึตืึพื”ึทืžึผึธืงื•ึนื ื—ึธืจึฐืžึธื”ืƒ 21.3. ื•ึทื ึผึดื™ืจึธื ืึธื‘ึทื“ ื—ึถืฉืึฐื‘ึผื•ึนืŸ ืขึทื“ึพื“ึผึดื™ื‘ื•ึนืŸ ื•ึทื ึผึทืฉืึผึดื™ื ืขึทื“ึพื ึนืคึทื— ืึฒืฉืึถืจ ืขึทื“ึพืžึตื™ื“ึฐื‘ึธืืƒ
25.1. ื•ึทื™ึฐื“ึทื‘ึผึตืจ ื™ึฐื”ื•ึธื” ืึถืœึพืžึนืฉืึถื” ืœึผึตืืžึนืจืƒ
25.1. ื•ึทื™ึผึตืฉืึถื‘ ื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึทืฉืึผึดื˜ึผึดื™ื ื•ึทื™ึผึธื—ึถืœ ื”ึธืขึธื ืœึดื–ึฐื ื•ึนืช ืึถืœึพื‘ึผึฐื ื•ึนืช ืžื•ึนืึธื‘ืƒ 25.2. ื•ึทืชึผึดืงึฐืจึถืืŸึธ ืœึธืขึธื ืœึฐื–ึดื‘ึฐื—ึตื™ ืึฑืœึนื”ึตื™ื”ึถืŸ ื•ึทื™ึผึนืื›ึทืœ ื”ึธืขึธื ื•ึทื™ึผึดืฉืึฐืชึผึทื—ึฒื•ึผื•ึผ ืœึตืืœึนื”ึตื™ื”ึถืŸืƒ 25.3. ื•ึทื™ึผึดืฆึผึธืžึถื“ ื™ึดืฉื‚ึฐืจึธืึตืœ ืœึฐื‘ึทืขึทืœ ืคึผึฐืขื•ึนืจ ื•ึทื™ึผึดื—ึทืจึพืึทืฃ ื™ึฐื”ื•ึธื” ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตืœืƒ 25.4. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึถืœึพืžึนืฉืึถื” ืงึทื— ืึถืชึพื›ึผึธืœึพืจึธืืฉืึตื™ ื”ึธืขึธื ื•ึฐื”ื•ึนืงึทืข ืื•ึนืชึธื ืœึทื™ื”ื•ึธื” ื ึถื’ึถื“ ื”ึทืฉืึผึธืžึถืฉื ื•ึฐื™ึธืฉืึนื‘ ื—ึฒืจื•ึนืŸ ืึทืฃึพื™ึฐื”ื•ึธื” ืžึดื™ึผึดืฉื‚ึฐืจึธืึตืœืƒ 25.5. ื•ึทื™ึผึนืืžึถืจ ืžึนืฉืึถื” ืึถืœึพืฉืึนืคึฐื˜ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื”ึดืจึฐื’ื•ึผ ืึดื™ืฉื ืึฒื ึธืฉืึธื™ื• ื”ึทื ึผึดืฆึฐืžึธื“ึดื™ื ืœึฐื‘ึทืขึทืœ ืคึผึฐืขื•ึนืจืƒ 25.6. ื•ึฐื”ึดื ึผึตื” ืึดื™ืฉื ืžึดื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึธื ื•ึทื™ึผึทืงึฐืจึตื‘ ืึถืœึพืึถื—ึธื™ื• ืึถืชึพื”ึทืžึผึดื“ึฐื™ึธื ึดื™ืช ืœึฐืขึตื™ื ึตื™ ืžึนืฉืึถื” ื•ึผืœึฐืขึตื™ื ึตื™ ื›ึผึธืœึพืขึฒื“ึทืช ื‘ึผึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึฐื”ึตืžึผึธื” ื‘ึนื›ึดื™ื ืคึผึถืชึทื— ืึนื”ึถืœ ืžื•ึนืขึตื“ืƒ 25.7. ื•ึทื™ึผึทืจึฐื ืคึผึดื™ื ึฐื—ึธืก ื‘ึผึถืŸึพืึถืœึฐืขึธื–ึธืจ ื‘ึผึถืŸึพืึทื”ึฒืจึนืŸ ื”ึทื›ึผึนื”ึตืŸ ื•ึทื™ึผึธืงึธื ืžึดืชึผื•ึนืšึฐ ื”ึธืขึตื“ึธื” ื•ึทื™ึผึดืงึผึทื— ืจึนืžึทื— ื‘ึผึฐื™ึธื“ื•ึนืƒ 25.8. ื•ึทื™ึผึธื‘ึนื ืึทื—ึทืจ ืึดื™ืฉืึพื™ึดืฉื‚ึฐืจึธืึตืœ ืึถืœึพื”ึทืงึผึปื‘ึผึธื” ื•ึทื™ึผึดื“ึฐืงึนืจ ืึถืชึพืฉืึฐื ึตื™ื”ึถื ืึตืช ืึดื™ืฉื ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึฐืึถืชึพื”ึธืึดืฉืึผึธื” ืึถืœึพืงึณื‘ึธืชึธื”ึผ ื•ึทืชึผึตืขึธืฆึทืจ ื”ึทืžึผึทื’ึผึตืคึธื” ืžึตืขึทืœ ื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœืƒ 25.9. ื•ึทื™ึผึดื”ึฐื™ื•ึผ ื”ึทืžึผึตืชึดื™ื ื‘ึผึทืžึผึทื’ึผึตืคึธื” ืึทืจึฐื‘ึผึธืขึธื” ื•ึฐืขึถืฉื‚ึฐืจึดื™ื ืึธืœึถืฃืƒ' '
25.11. ืคึผึดื™ื ึฐื—ึธืก ื‘ึผึถืŸึพืึถืœึฐืขึธื–ึธืจ ื‘ึผึถืŸึพืึทื”ึฒืจึนืŸ ื”ึทื›ึผึนื”ึตืŸ ื”ึตืฉืึดื™ื‘ ืึถืชึพื—ึฒืžึธืชึดื™ ืžึตืขึทืœ ื‘ึผึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึฐืงึทื ึฐืื•ึน ืึถืชึพืงึดื ึฐืึธืชึดื™ ื‘ึผึฐืชื•ึนื›ึธื ื•ึฐืœึนืึพื›ึดืœึผึดื™ืชึดื™ ืึถืชึพื‘ึผึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึฐืงึดื ึฐืึธืชึดื™ืƒ
25.12. ืœึธื›ึตืŸ ืึฑืžึนืจ ื”ึดื ึฐื ึดื™ ื ึนืชึตืŸ ืœื•ึน ืึถืชึพื‘ึผึฐืจึดื™ืชึดื™ ืฉืึธืœื•ึนืืƒ
25.13. ื•ึฐื”ึธื™ึฐืชึธื” ืœึผื•ึน ื•ึผืœึฐื–ึทืจึฐืขื•ึน ืึทื—ึฒืจึธื™ื• ื‘ึผึฐืจึดื™ืช ื›ึผึฐื”ึปื ึผึทืช ืขื•ึนืœึธื ืชึผึทื—ึทืช ืึฒืฉืึถืจ ืงึดื ึผึตื ืœึตืืœึนื”ึธื™ื• ื•ึทื™ึฐื›ึทืคึผึตืจ ืขึทืœึพื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœืƒ
25.14. ื•ึฐืฉืึตื ืึดื™ืฉื ื™ึดืฉื‚ึฐืจึธืึตืœ ื”ึทืžึผึปื›ึผึถื” ืึฒืฉืึถืจ ื”ึปื›ึผึธื” ืึถืชึพื”ึทืžึผึดื“ึฐื™ึธื ึดื™ืช ื–ึดืžึฐืจึดื™ ื‘ึผึถืŸึพืกึธืœื•ึผื ื ึฐืฉื‚ึดื™ื ื‘ึตื™ืชึพืึธื‘ ืœึทืฉืึผึดืžึฐืขึนื ึดื™ืƒ
25.15. ื•ึฐืฉืึตื ื”ึธืึดืฉืึผึธื” ื”ึทืžึผึปื›ึผึธื” ื”ึทืžึผึดื“ึฐื™ึธื ึดื™ืช ื›ึผึธื–ึฐื‘ึผึดื™ ื‘ึทืชึพืฆื•ึผืจ ืจึนืืฉื ืึปืžึผื•ึนืช ื‘ึผึตื™ืชึพืึธื‘ ื‘ึผึฐืžึดื“ึฐื™ึธืŸ ื”ื•ึผืืƒ
27.4. ืœึธืžึผึธื” ื™ึดื’ึผึธืจึทืข ืฉืึตืึพืึธื‘ึดื™ื ื•ึผ ืžึดืชึผื•ึนืšึฐ ืžึดืฉืึฐืคึผึทื—ึฐืชึผื•ึน ื›ึผึดื™ ืึตื™ืŸ ืœื•ึน ื‘ึผึตืŸ ืชึผึฐื ึธื”ึพืœึผึธื ื•ึผ ืึฒื—ึปื–ึผึธื” ื‘ึผึฐืชื•ึนืšึฐ ืึฒื—ึตื™ ืึธื‘ึดื™ื ื•ึผืƒ
27.7. ื›ึผึตืŸ ื‘ึผึฐื ื•ึนืช ืฆึฐืœึธืคึฐื—ึธื“ ื“ึผึนื‘ึฐืจึนืช ื ึธืชึนืŸ ืชึผึดืชึผึตืŸ ืœึธื”ึถื ืึฒื—ึปื–ึผึทืช ื ึทื—ึฒืœึธื” ื‘ึผึฐืชื•ึนืšึฐ ืึฒื—ึตื™ ืึฒื‘ึดื™ื”ึถื ื•ึฐื”ึทืขึฒื‘ึทืจึฐืชึผึธ ืึถืชึพื ึทื—ึฒืœึทืช ืึฒื‘ึดื™ื”ึถืŸ ืœึธื”ึถืŸืƒ
27.16. ื™ึดืคึฐืงึนื“ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึตื™ ื”ึธืจื•ึผื—ึนืช ืœึฐื›ึธืœึพื‘ึผึธืฉื‚ึธืจ ืึดื™ืฉื ืขึทืœึพื”ึธืขึตื“ึธื”ืƒ 27.17. ืึฒืฉืึถืจึพื™ึตืฆึตื ืœึดืคึฐื ึตื™ื”ึถื ื•ึทืึฒืฉืึถืจ ื™ึธื‘ึนื ืœึดืคึฐื ึตื™ื”ึถื ื•ึทืึฒืฉืึถืจ ื™ื•ึนืฆึดื™ืึตื ื•ึทืึฒืฉืึถืจ ื™ึฐื‘ึดื™ืึตื ื•ึฐืœึนื ืชึดื”ึฐื™ึถื” ืขึฒื“ึทืช ื™ึฐื”ื•ึธื” ื›ึผึทืฆึผึนืืŸ ืึฒืฉืึถืจ ืึตื™ืŸึพืœึธื”ึถื ืจึนืขึถื”ืƒ 27.18. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึถืœึพืžึนืฉืึถื” ืงึทื—ึพืœึฐืšึธ ืึถืชึพื™ึฐื”ื•ึนืฉืึปืขึท ื‘ึผึดืŸึพื ื•ึผืŸ ืึดื™ืฉื ืึฒืฉืึถืจึพืจื•ึผื—ึท ื‘ึผื•ึน ื•ึฐืกึธืžึทื›ึฐืชึผึธ ืึถืชึพื™ึธื“ึฐืšึธ ืขึธืœึธื™ื•ืƒ
30.14. ื›ึผึธืœึพื ึตื“ึถืจ ื•ึฐื›ึธืœึพืฉืึฐื‘ึปืขึทืช ืึดืกึผึธืจ ืœึฐืขึทื ึผึนืช ื ึธืคึถืฉื ืึดื™ืฉืึธื”ึผ ื™ึฐืงึดื™ืžึถื ึผื•ึผ ื•ึฐืึดื™ืฉืึธื”ึผ ื™ึฐืคึตืจึถื ึผื•ึผืƒ
35.1. ื“ึผึทื‘ึผึตืจ ืึถืœึพื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึฐืึธืžึทืจึฐืชึผึธ ืึฒืœึตื”ึถื ื›ึผึดื™ ืึทืชึผึถื ืขึนื‘ึฐืจึดื™ื ืึถืชึพื”ึทื™ึผึทืจึฐื“ึผึตืŸ ืึทืจึฐืฆึธื” ื›ึผึฐื ึธืขึทืŸืƒ
35.1. ื•ึทื™ึฐื“ึทื‘ึผึตืจ ื™ึฐื”ื•ึธื” ืึถืœึพืžึนืฉืึถื” ื‘ึผึฐืขึทืจึฐื‘ึนืช ืžื•ึนืึธื‘ ืขึทืœึพื™ึทืจึฐื“ึผึตืŸ ื™ึฐืจึตื—ื•ึน ืœึตืืžึนืจืƒ 35.2. ื•ึฐืึดืึพื‘ึผึฐืฉื‚ึดื ึฐืึธื” ื™ึถื”ึฐื“ึผึธืคึถื ึผื•ึผ ืื•ึนึพื”ึดืฉืึฐืœึดื™ืšึฐ ืขึธืœึธื™ื• ื‘ึผึดืฆึฐื“ึดื™ึผึธื” ื•ึทื™ึผึธืžึนืชืƒ 35.2. ืฆึทื• ืึถืชึพื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึฐื ึธืชึฐื ื•ึผ ืœึทืœึฐื•ึดื™ึผึดื ืžึดื ึผึทื—ึฒืœึทืช ืึฒื—ึปื–ึผึธืชึธื ืขึธืจึดื™ื ืœึธืฉืึธื‘ึถืช ื•ึผืžึดื’ึฐืจึธืฉื ืœึถืขึธืจึดื™ื ืกึฐื‘ึดื™ื‘ึนืชึตื™ื”ึถื ืชึผึดืชึผึฐื ื•ึผ ืœึทืœึฐื•ึดื™ึผึดืืƒ 35.3. ื•ึฐื”ึธื™ื•ึผ ื”ึถืขึธืจึดื™ื ืœึธื”ึถื ืœึธืฉืึธื‘ึถืช ื•ึผืžึดื’ึฐืจึฐืฉืึตื™ื”ึถื ื™ึดื”ึฐื™ื•ึผ ืœึดื‘ึฐื”ึถืžึฐืชึผึธื ื•ึฐืœึดืจึฐื›ึปืฉืึธื ื•ึผืœึฐื›ึนืœ ื—ึทื™ึผึธืชึธืืƒ 35.3. ื›ึผึธืœึพืžึทื›ึผึตื”ึพื ึถืคึถืฉื ืœึฐืคึดื™ ืขึตื“ึดื™ื ื™ึดืจึฐืฆึทื— ืึถืชึพื”ึธืจึนืฆึตื—ึท ื•ึฐืขึตื“ ืึถื—ึธื“ ืœึนืึพื™ึทืขึฒื ึถื” ื‘ึฐื ึถืคึถืฉื ืœึธืžื•ึผืชืƒ 35.4. ื•ึผืžึดื’ึฐืจึฐืฉืึตื™ ื”ึถืขึธืจึดื™ื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ื•ึผ ืœึทืœึฐื•ึดื™ึผึดื ืžึดืงึผึดื™ืจ ื”ึธืขึดื™ืจ ื•ึธื—ื•ึผืฆึธื” ืึถืœึถืฃ ืึทืžึผึธื” ืกึธื‘ึดื™ื‘ืƒ 35.5. ื•ึผืžึทื“ึผึนืชึถื ืžึดื—ื•ึผืฅ ืœึธืขึดื™ืจ ืึถืชึพืคึผึฐืึทืชึพืงึตื“ึฐืžึธื” ืึทืœึฐืคึผึทื™ึดื ื‘ึผึธืึทืžึผึธื” ื•ึฐืึถืชึพืคึผึฐืึทืชึพื ึถื’ึถื‘ ืึทืœึฐืคึผึทื™ึดื ื‘ึผึธืึทืžึผึธื” ื•ึฐืึถืชึพืคึผึฐืึทืชึพื™ึธื ืึทืœึฐืคึผึทื™ึดื ื‘ึผึธืึทืžึผึธื” ื•ึฐืึตืช ืคึผึฐืึทืช ืฆึธืคื•ึนืŸ ืึทืœึฐืคึผึทื™ึดื ื‘ึผึธืึทืžึผึธื” ื•ึฐื”ึธืขึดื™ืจ ื‘ึผึทืชึผึธื•ึถืšึฐ ื–ึถื” ื™ึดื”ึฐื™ึถื” ืœึธื”ึถื ืžึดื’ึฐืจึฐืฉืึตื™ ื”ึถืขึธืจึดื™ืืƒ 35.6. ื•ึฐืึตืช ื”ึถืขึธืจึดื™ื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ื•ึผ ืœึทืœึฐื•ึดื™ึผึดื ืึตืช ืฉืึตืฉืึพืขึธืจึตื™ ื”ึทืžึผึดืงึฐืœึธื˜ ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ื•ึผ ืœึธื ึปืก ืฉืึธืžึผึธื” ื”ึธืจึนืฆึตื—ึท ื•ึทืขึฒืœึตื™ื”ึถื ืชึผึดืชึผึฐื ื•ึผ ืึทืจึฐื‘ึผึธืขึดื™ื ื•ึผืฉืึฐืชึผึทื™ึดื ืขึดื™ืจืƒ 35.7. ื›ึผึธืœึพื”ึถืขึธืจึดื™ื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ื•ึผ ืœึทืœึฐื•ึดื™ึผึดื ืึทืจึฐื‘ึผึธืขึดื™ื ื•ึผืฉืึฐืžึนื ึถื” ืขึดื™ืจ ืึถืชึฐื”ึถืŸ ื•ึฐืึถืชึพืžึดื’ึฐืจึฐืฉืึตื™ื”ึถืŸืƒ 35.8. ื•ึฐื”ึถืขึธืจึดื™ื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ื•ึผ ืžึตืึฒื—ึปื–ึผึทืช ื‘ึผึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ืžึตืึตืช ื”ึธืจึทื‘ ืชึผึทืจึฐื‘ึผื•ึผ ื•ึผืžึตืึตืช ื”ึทืžึฐืขึทื˜ ืชึผึทืžึฐืขึดื™ื˜ื•ึผ ืึดื™ืฉื ื›ึผึฐืคึดื™ ื ึทื—ึฒืœึธืชื•ึน ืึฒืฉืึถืจ ื™ึดื ึฐื—ึธืœื•ึผ ื™ึดืชึผึตืŸ ืžึตืขึธืจึธื™ื• ืœึทืœึฐื•ึดื™ึผึดืืƒ
35.23. ืื•ึน ื‘ึฐื›ึธืœึพืึถื‘ึถืŸ ืึฒืฉืึถืจึพื™ึธืžื•ึผืช ื‘ึผึธื”ึผ ื‘ึผึฐืœึนื ืจึฐืื•ึนืช ื•ึทื™ึผึทืคึผึตืœ ืขึธืœึธื™ื• ื•ึทื™ึผึธืžึนืช ื•ึฐื”ื•ึผื ืœึนืึพืื•ึนื™ึตื‘ ืœื•ึน ื•ึฐืœึนื ืžึฐื‘ึทืงึผึตืฉื ืจึธืขึธืชื•ึนืƒ''. None
3.47. thou shalt take five shekels apiece by the poll; after the shekel of the sanctuary shalt thou take themโ€”the shekel is twenty gerahs.
18.16. And their redemption-moneyโ€”from a month old shalt thou redeem themโ€”shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuaryโ€”the same is twenty gerahs.
20.8. โ€™Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.โ€™
21.2. And Israel vowed a vow unto the LORD, and said: โ€˜If Thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.โ€™ 21.3. And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities; and the name of the place was called Hormah.
25.1. And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab. 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel. 25.4. And the LORD said unto Moses: โ€˜Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.โ€™ 25.5. And Moses said unto the judges of Israel: โ€˜Slay ye every one his men that have joined themselves unto the Baal of Peor.โ€™ 25.6. And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting. 25.7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand. 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. 25.9. And those that died by the plague were twenty and four thousand.
25.10. And the LORD spoke unto Moses, saying:
25.11. โ€™Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.
25.12. Wherefore say: Behold, I give unto him My covet of peace;
25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.โ€™
25.14. Now the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a fathersโ€™house among the Simeonites.
25.15. And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head of the people of a fathersโ€™house in Midian.
27.4. Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.โ€™
27.7. โ€™The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their fatherโ€™s brethren; and thou shalt cause the inheritance of their father to pass unto them.
27.16. โ€™Let the LORD, the God of the spirits of all flesh, set a man over the congregation, 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.โ€™ 27.18. And the LORD said unto Moses: โ€˜Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;
30.14. Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.
35.1. And the LORD spoke unto Moses in the plains of Moab by the Jordan at Jericho, saying: 35.2. โ€™Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites. 35.3. And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts. 35.4. And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about. 35.5. And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities. 35.6. And the cities which ye shall give unto the Levites, they shall be the six cities of refuge, which ye shall give for the manslayer to flee thither; and beside them ye shall give forty and two cities. 35.7. All the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with the open land about them. 35.8. And concerning the cities which ye shall give of the possession of the children of Israel, from the many ye shall take many, and from the few ye shall take few; each tribe according to its inheritance which it inheriteth shall give of its cities unto the Levites.โ€™
35.23. or with any stone, whereby a man may die, seeing him not, and cast it upon him, so that he died, and he was not his enemy, neither sought his harm;' '. None
10. Hebrew Bible, Psalms, 40.8, 41.10, 69.25, 82.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Armozel, betrayal by Judas โ€ข Jesus, betrayal by Judas of โ€ข Jesus, relationship with Judas of โ€ข Judah โ€ข Judah the Patriarch, Judaic traditions, law in โ€ข Judah, Judahite โ€ข Judas โ€ข Judas Iscariot โ€ข Judas, New Testament appearances of โ€ข Judas, betrayal of Jesus by โ€ข Judas, dual nature of โ€ข Judas, name of โ€ข Judas, political and historical context of โ€ข Judas, relationship with Jesus of โ€ข R. Judah I (the Prince), i โ€ข Sepphoris, R. Judah I (Patriarch) โ€ข betrayal of Jesus, role of Judas in โ€ข knowledge/instruction motif, the kiss of Judas

 Found in books: Allen and Dunne (2022) 86, 94; Corley (2002) 74; FaรŸbeck and Killebrew (2016) 338; Levine (2005) 486; Scopello (2008) 138, 356; Visnjic (2021) 176


40.8. ืึธื– ืึธืžึทืจึฐืชึผึดื™ ื”ึดื ึผึตื”ึพื‘ึธืืชึดื™ ื‘ึผึดืžึฐื’ึดืœึผึทืชึพืกึตืคึถืจ ื›ึผึธืชื•ึผื‘ ืขึธืœึธื™ืƒ' '
69.25. ืฉืึฐืคึธืšึฐึพืขึฒืœึตื™ื”ึถื ื–ึทืขึฐืžึถืšึธ ื•ึทื—ึฒืจื•ึนืŸ ืึทืคึผึฐืšึธ ื™ึทืฉื‚ึผึดื™ื’ึตืืƒ
82.1. ืžึดื–ึฐืžื•ึนืจ ืœึฐืึธืกึธืฃ ืึฑ\u200dืœึนื”ึดื™ื ื ึดืฆึผึธื‘ ื‘ึผึทืขึฒื“ึทืชึพืึตืœ ื‘ึผึฐืงึถืจึถื‘ ืึฑืœึนื”ึดื™ื ื™ึดืฉืึฐืคึผึนื˜ืƒ''. None
40.8. Then said I: 'Lo, I am come with the roll of a book which is prescribed for me;" '
41.10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me.
69.25. Pour out Thine indignation upon them, And let the fierceness of Thine anger overtake them.
82.1. A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:'". None
11. Hebrew Bible, Ruth, 1.22, 4.18-4.22 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Judah, son of Jacob โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judea/Judah โ€ข Manasseh, king of Judah โ€ข Tamar and Judah โ€ข Testament of Judah

 Found in books: Gera (2014) 255, 259; Gruen (2011) 291; Gruen (2020) 119


1.22. ื•ึทืชึผึธืฉืึธื‘ ื ึธืขึณืžึดื™ ื•ึฐืจื•ึผืช ื”ึทืžึผื•ึนืึฒื‘ึดื™ึผึธื” ื›ึทืœึผึธืชึธื”ึผ ืขึดืžึผึธื”ึผ ื”ึทืฉืึผึธื‘ึธื” ืžึดืฉื‚ึผึฐื“ึตื™ ืžื•ึนืึธื‘ ื•ึฐื”ึตืžึผึธื” ื‘ึผึธืื•ึผ ื‘ึผึตื™ืช ืœึถื—ึถื ื‘ึผึดืชึฐื—ึดืœึผึทืช ืงึฐืฆึดื™ืจ ืฉื‚ึฐืขึนืจึดื™ืืƒ
4.18. ื•ึฐืึตืœึผึถื” ืชึผื•ึนืœึฐื“ื•ึนืช ืคึผึธืจึถืฅ ืคึผึถืจึถืฅ ื”ื•ึนืœึดื™ื“ ืึถืชึพื—ึถืฆึฐืจื•ึนืŸืƒ 4.19. ื•ึฐื—ึถืฆึฐืจื•ึนืŸ ื”ื•ึนืœึดื™ื“ ืึถืชึพืจึธื ื•ึฐืจึธื ื”ื•ึนืœึดื™ื“ ืึถืชึพืขึทืžึผึดื™ื ึธื“ึธื‘ืƒ' '4.21. ื•ึฐืฉื‚ึทืœึฐืžื•ึนืŸ ื”ื•ึนืœึดื™ื“ ืึถืชึพื‘ึผึนืขึทื– ื•ึผื‘ึนืขึทื– ื”ื•ึนืœึดื™ื“ ืึถืชึพืขื•ึนื‘ึตื“ืƒ 4.22. ื•ึฐืขึนื‘ึตื“ ื”ื•ึนืœึดื™ื“ ืึถืชึพื™ึดืฉืึธื™ ื•ึฐื™ึดืฉืึทื™ ื”ื•ึนืœึดื™ื“ ืึถืชึพื“ึผึธื•ึดื“ืƒ''. None
1.22. So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the field of Moabโ€”and they came to Beth-lehem in the beginning of barley harvest.
4.18. Now these are the generations of Perez: Perez begot Hezron; 4.19. and Hezron begot Ram, and Ram begot Amminadab; 4.20. and Amminadab begot Nahshon, and Nahshon begot Salmon; 4.21. and Salmon begot Boaz, and Boaz begot Obed; 4.22. and Obed begot Jesse, and Jesse begot David.''. None
12. Hebrew Bible, 1 Kings, 11.1-11.9, 14.26, 21.8 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Hezekiah, King of Judah โ€ข Jehoash, King of Judah โ€ข Judah โ€ข Judah, R. โ€ข Judah, and Egypt โ€ข Judah, kingdom/province of โ€ข Judah, land of โ€ข Judas Maccabeus โ€ข Judas, death of โ€ข Tamar, Judahโ€™s daughter in law

 Found in books: Gera (2014) 273, 377; Gruen (2020) 115, 123; Heymans (2021) 146, 147; Lieber (2014) 28; Noam (2018) 25; Potter Suh and Holladay (2021) 324, 330; Salvesen et al (2020) 151


11.1. ื•ึฐื”ึทืžึผึถืœึถืšึฐ ืฉืึฐืœึนืžึนื” ืึธื”ึทื‘ ื ึธืฉืึดื™ื ื ึธื›ึฐืจึดื™ึผื•ึนืช ืจึทื‘ึผื•ึนืช ื•ึฐืึถืชึพื‘ึผึทืชึพืคึผึทืจึฐืขึนื” ืžื•ึนืึฒื‘ึดื™ึผื•ึนืช ืขึทืžึผึณื ึดื™ึผื•ึนืช ืึฒื“ึนืžึดื™ึผึนืช ืฆึตื“ึฐื ึดื™ึผึนืช ื—ึดืชึผึดื™ึผึนืชืƒ
11.1. ื•ึฐืฆึดื•ึผึธื” ืึตืœึธื™ื• ืขึทืœึพื”ึทื“ึผึธื‘ึธืจ ื”ึทื–ึผึถื” ืœึฐื‘ึดืœึฐืชึผึดื™ึพืœึถื›ึถืช ืึทื—ึฒืจึตื™ ืึฑืœึนื”ึดื™ื ืึฒื—ึตืจึดื™ื ื•ึฐืœึนื ืฉืึธืžึทืจ ืึตืช ืึฒืฉืึถืจึพืฆึดื•ึผึธื” ื™ึฐื”ื•ึธื”ืƒ 11.2. ื•ึทืชึผึตืœึถื“ ืœื•ึน ืึฒื—ื•ึนืช ืชึผึทื—ึฐืคึผึฐื ึตื™ืก ืึตืช ื’ึผึฐื ึปื‘ึทืช ื‘ึผึฐื ื•ึน ื•ึทืชึผึดื’ึฐืžึฐืœึตื”ื•ึผ ืชึทื—ึฐืคึผึฐื ึตืก ื‘ึผึฐืชื•ึนืšึฐ ื‘ึผึตื™ืช ืคึผึทืจึฐืขึนื” ื•ึทื™ึฐื”ึดื™ ื’ึฐื ึปื‘ึทืช ื‘ึผึตื™ืช ืคึผึทืจึฐืขึนื” ื‘ึผึฐืชื•ึนืšึฐ ื‘ึผึฐื ึตื™ ืคึทืจึฐืขึนื”ืƒ 11.2. ืžึดืŸึพื”ึทื’ึผื•ึนื™ึดื ืึฒืฉืึถืจ ืึธืžึทืจึพื™ึฐื”ื•ึธื” ืึถืœึพื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืœึนืึพืชึธื‘ึนืื•ึผ ื‘ึธื”ึถื ื•ึฐื”ึตื ืœึนืึพื™ึธื‘ึนืื•ึผ ื‘ึธื›ึถื ืึธื›ึตืŸ ื™ึทื˜ึผื•ึผ ืึถืชึพืœึฐื‘ึทื‘ึฐื›ึถื ืึทื—ึฒืจึตื™ ืึฑืœึนื”ึตื™ื”ึถื ื‘ึผึธื”ึถื ื“ึผึธื‘ึทืง ืฉืึฐืœึนืžึนื” ืœึฐืึทื”ึฒื‘ึธื”ืƒ 11.3. ื•ึทื™ึฐื”ึดื™ึพืœื•ึน ื ึธืฉืึดื™ื ืฉื‚ึธืจื•ึนืช ืฉืึฐื‘ึทืข ืžึตืื•ึนืช ื•ึผืคึดืœึทื’ึฐืฉืึดื™ื ืฉืึฐืœึนืฉื ืžึตืื•ึนืช ื•ึทื™ึผึทื˜ึผื•ึผ ื ึธืฉืึธื™ื• ืึถืชึพืœึดื‘ึผื•ึนืƒ 11.3. ื•ึทื™ึผึดืชึฐืคึผึนืฉื‚ ืึฒื—ึดื™ึผึธื” ื‘ึผึทืฉื‚ึผึทืœึฐืžึธื” ื”ึทื—ึฒื“ึธืฉืึธื” ืึฒืฉืึถืจ ืขึธืœึธื™ื• ื•ึทื™ึผึดืงึฐืจึธืขึถื”ึธ ืฉืึฐื ึตื™ื ืขึธืฉื‚ึธืจ ืงึฐืจึธืขึดื™ืืƒ 11.4. ื•ึทื™ึฐื‘ึทืงึผึตืฉื ืฉืึฐืœึนืžึนื” ืœึฐื”ึธืžึดื™ืช ืึถืชึพื™ึธืจึธื‘ึฐืขึธื ื•ึทื™ึผึธืงึธื ื™ึธืจึธื‘ึฐืขึธื ื•ึทื™ึผึดื‘ึฐืจึทื— ืžึดืฆึฐืจึทื™ึดื ืึถืœึพืฉืึดื™ืฉืึทืง ืžึถืœึถืšึฐึพืžึดืฆึฐืจึทื™ึดื ื•ึทื™ึฐื”ึดื™ ื‘ึฐืžึดืฆึฐืจึทื™ึดื ืขึทื“ึพืžื•ึนืช ืฉืึฐืœึนืžึนื”ืƒ 11.4. ื•ึทื™ึฐื”ึดื™ ืœึฐืขึตืช ื–ึดืงึฐื ึทืช ืฉืึฐืœึนืžึนื” ื ึธืฉืึธื™ื• ื”ึดื˜ึผื•ึผ ืึถืชึพืœึฐื‘ึธื‘ื•ึน ืึทื—ึฒืจึตื™ ืึฑืœึนื”ึดื™ื ืึฒื—ึตืจึดื™ื ื•ึฐืœึนืึพื”ึธื™ึธื” ืœึฐื‘ึธื‘ื•ึน ืฉืึธืœึตื ืขึดืึพื™ึฐื”ื•ึธื” ืึฑืœึนื”ึธื™ื• ื›ึผึดืœึฐื‘ึทื‘ ื“ึผึธื•ึดื™ื“ ืึธื‘ึดื™ื•ืƒ 11.5. ื•ึทื™ึผึตืœึถืšึฐ ืฉืึฐืœึนืžึนื” ืึทื—ึฒืจึตื™ ืขึทืฉืึฐืชึผึนืจึถืช ืึฑืœึนื”ึตื™ ืฆึดื“ึนื ึดื™ื ื•ึฐืึทื—ึฒืจึตื™ ืžึดืœึฐื›ึผึนื ืฉืึดืงึผึปืฅ ืขึทืžึผึนื ึดื™ืืƒ 11.6. ื•ึทื™ึผึทืขึทืฉื‚ ืฉืึฐืœึนืžึนื” ื”ึธืจึทืข ื‘ึผึฐืขึตื™ื ึตื™ ื™ึฐื”ื•ึธื” ื•ึฐืœึนื ืžึดืœึผึตื ืึทื—ึฒืจึตื™ ื™ึฐื”ื•ึธื” ื›ึผึฐื“ึธื•ึดื“ ืึธื‘ึดื™ื•ืƒ 11.7. ืึธื– ื™ึดื‘ึฐื ึถื” ืฉืึฐืœึนืžึนื” ื‘ึผึธืžึธื” ืœึดื›ึฐืžื•ึนืฉื ืฉืึดืงึผึปืฅ ืžื•ึนืึธื‘ ื‘ึผึธื”ึธืจ ืึฒืฉืึถืจ ืขึทืœึพืคึผึฐื ึตื™ ื™ึฐืจื•ึผืฉืึธืœึธึดื ื•ึผืœึฐืžึนืœึถืšึฐ ืฉืึดืงึผึปืฅ ื‘ึผึฐื ึตื™ ืขึทืžึผื•ึนืŸืƒ 11.8. ื•ึฐื›ึตืŸ ืขึธืฉื‚ึธื” ืœึฐื›ึธืœึพื ึธืฉืึธื™ื• ื”ึทื ึผึธื›ึฐืจึดื™ึผื•ึนืช ืžึทืงึฐื˜ึดื™ืจื•ึนืช ื•ึผืžึฐื–ึทื‘ึผึฐื—ื•ึนืช ืœึตืืœึนื”ึตื™ื”ึถืŸืƒ 11.9. ื•ึทื™ึผึดืชึฐืึทื ึผึทืฃ ื™ึฐื”ื•ึธื” ื‘ึผึดืฉืึฐืœึนืžึนื” ื›ึผึดื™ึพื ึธื˜ึธื” ืœึฐื‘ึธื‘ื•ึน ืžึตืขึดื ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื”ึทื ึผึดืจึฐืึธื” ืึตืœึธื™ื• ืคึผึทืขึฒืžึธื™ึดืืƒ
14.26. ื•ึทื™ึผึดืงึผึทื— ืึถืชึพืึนืฆึฐืจื•ึนืช ื‘ึผึตื™ืชึพื™ึฐื”ื•ึธื” ื•ึฐืึถืชึพืื•ึนืฆึฐืจื•ึนืช ื‘ึผึตื™ืช ื”ึทืžึผึถืœึถืšึฐ ื•ึฐืึถืชึพื”ึทื›ึผึนืœ ืœึธืงึธื— ื•ึทื™ึผึดืงึผึทื— ืึถืชึพื›ึผึธืœึพืžึธื’ึดื ึผึตื™ ื”ึทื–ึผึธื”ึธื‘ ืึฒืฉืึถืจ ืขึธืฉื‚ึธื” ืฉืึฐืœึนืžึนื”ืƒ
21.8. ื•ึทืชึผึดื›ึฐืชึผึนื‘ ืกึฐืคึธืจึดื™ื ื‘ึผึฐืฉืึตื ืึทื—ึฐืึธื‘ ื•ึทืชึผึทื—ึฐืชึผึนื ื‘ึผึฐื—ึนืชึธืžื•ึน ื•ึทืชึผึดืฉืึฐืœึทื— ื”ืกืคืจื™ื ืกึฐืคึธืจึดื™ื ืึถืœึพื”ึทื–ึฐืงึตื ึดื™ื ื•ึฐืึถืœึพื”ึทื—ึนืจึดื™ื ืึฒืฉืึถืจ ื‘ึผึฐืขึดื™ืจื•ึน ื”ึทื™ึผึนืฉืึฐื‘ึดื™ื ืึถืชึพื ึธื‘ื•ึนืชืƒ' '. None
11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 11.2. of the nations concerning which the LORD said unto the children of Israel: โ€˜Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their godsโ€™; Solomon did cleave unto these in love. 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father. 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites. 11.6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father. 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon. 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods. 11.9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice,
14.26. and he took away the treasures of the house of the LORD, and the treasures of the kingโ€™s house; he even took away all; and he took away all the shields of gold which Solomon had made.
21.8. So she wrote letters in Ahabโ€™s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.' '. None
13. Hebrew Bible, 1 Samuel, 1.1-1.2, 1.11, 2.1-2.2, 2.10, 10.6, 10.10, 17.1, 17.8-17.9, 17.45, 17.50-17.53, 18.1, 18.6-18.7, 19.5, 22.19, 24.7, 24.13, 25.24, 25.39, 26.19, 28.3, 28.8, 28.17, 28.22, 29.1-29.9, 31.13 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Hezekiah, king of Judah โ€ข Jesus, relationship with Judas of โ€ข Jonathan, brother of Judas โ€ข Josiah, king of Judah โ€ข Judah โ€ข Judah (Amora) โ€ข Judah (R.) โ€ข Judah (kingdom) โ€ข Judah (tribe) โ€ข Judah bar Simon (R.) โ€ข Judah, kingdom of โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Judah, kingdom of, Levitical settlements of โ€ข Judas Iscariot โ€ข Judas Maccabeus โ€ข Judas Maccabeus, comparison to biblical heroes โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas Maccabeusnan, prays โ€ข Judas of Gamala, rebellions of โ€ข Judas the Maccabee โ€ข Judas, relationship with Jesus of โ€ข Judas, separation from other disciples of โ€ข Judea/Judah โ€ข Judea/Judah, great ridge of โ€ข Manasseh, king of Judah โ€ข Simon, brother of Judas โ€ข Tamar, Judahโ€™s daughter in law โ€ข disciples, separation of Judas from โ€ข prayer, Judas Maccabeus

 Found in books: Avery Peck et al. (2014) 55, 57; Corley (2002) 74; Estes (2020) 63; Fishbane (2003) 235, 330; Gera (2014) 166, 181, 203, 217, 246, 247, 255, 264, 283, 292, 315, 318, 319, 328, 396, 431, 432, 448, 475; Gordon (2020) 53, 92; Jonquiรจre (2007) 141; Levison (2009) 162; Noam (2018) 46, 47; Scopello (2008) 166, 356; Taylor (2012) 126; Zawanowska and Wilk (2022) 1, 30, 423, 527, 533, 559


1.1. ื•ึฐื”ึดื™ื ืžึธืจึทืช ื ึธืคึถืฉื ื•ึทืชึผึดืชึฐืคึผึทืœึผึตืœ ืขึทืœึพื™ึฐื”ื•ึธื” ื•ึผื‘ึธื›ึนื” ืชึดื‘ึฐื›ึผึถื”ืƒ
1.1. ื•ึทื™ึฐื”ึดื™ ืึดื™ืฉื ืึถื—ึธื“ ืžึดืŸึพื”ึธืจึธืžึธืชึทื™ึดื ืฆื•ึนืคึดื™ื ืžึตื”ึทืจ ืึถืคึฐืจึธื™ึดื ื•ึผืฉืึฐืžื•ึน ืึถืœึฐืงึธื ึธื” ื‘ึผึถืŸึพื™ึฐืจึนื—ึธื ื‘ึผึถืŸึพืึฑืœึดื™ื”ื•ึผื ื‘ึผึถืŸึพืชึผึนื—ื•ึผ ื‘ึถืŸึพืฆื•ึผืฃ ืึถืคึฐืจึธืชึดื™ืƒ 1.2. ื•ึฐืœื•ึน ืฉืึฐืชึผึตื™ ื ึธืฉืึดื™ื ืฉืึตื ืึทื—ึทืช ื—ึทื ึผึธื” ื•ึฐืฉืึตื ื”ึทืฉืึผึตื ึดื™ืช ืคึผึฐื ึดื ึผึธื” ื•ึทื™ึฐื”ึดื™ ืœึดืคึฐื ึดื ึผึธื” ื™ึฐืœึธื“ึดื™ื ื•ึผืœึฐื—ึทื ึผึธื” ืึตื™ืŸ ื™ึฐืœึธื“ึดื™ืืƒ 1.2. ื•ึทื™ึฐื”ึดื™ ืœึดืชึฐืงึปืคื•ึนืช ื”ึทื™ึผึธืžึดื™ื ื•ึทืชึผึทื”ึทืจ ื—ึทื ึผึธื” ื•ึทืชึผึตืœึถื“ ื‘ึผึตืŸ ื•ึทืชึผึดืงึฐืจึธื ืึถืชึพืฉืึฐืžื•ึน ืฉืึฐืžื•ึผืึตืœ ื›ึผึดื™ ืžึตื™ึฐื”ื•ึธื” ืฉืึฐืึดืœึฐืชึผึดื™ื•ืƒ

1.11. ื•ึทืชึผึดื“ึผึนืจ ื ึถื“ึถืจ ื•ึทืชึผึนืืžึทืจ ื™ึฐื”ื•ึธื” ืฆึฐื‘ึธืื•ึนืช ืึดืึพืจึธืึนื” ืชึดืจึฐืึถื” ื‘ึผึธืขึณื ึดื™ ืึฒืžึธืชึถืšึธ ื•ึผื–ึฐื›ึทืจึฐืชึผึทื ึดื™ ื•ึฐืœึนืึพืชึดืฉืึฐื›ึผึทื— ืึถืชึพืึฒืžึธืชึถืšึธ ื•ึฐื ึธืชึทืชึผึธื” ืœึทืึฒืžึธืชึฐืšึธ ื–ึถืจึทืข ืึฒื ึธืฉืึดื™ื ื•ึผื ึฐืชึทืชึผึดื™ื• ืœึทื™ื”ื•ึธื” ื›ึผึธืœึพื™ึฐืžึตื™ ื—ึทื™ึผึธื™ื• ื•ึผืžื•ึนืจึธื” ืœึนืึพื™ึทืขึฒืœึถื” ืขึทืœึพืจึนืืฉืื•ึนืƒ
2.1. ื•ึทืชึผึดืชึฐืคึผึทืœึผึตืœ ื—ึทื ึผึธื” ื•ึทืชึผึนืืžึทืจ ืขึธืœึทืฅ ืœึดื‘ึผึดื™ ื‘ึผึทื™ื”ื•ึธื” ืจึธืžึธื” ืงึทืจึฐื ึดื™ ื‘ึผึทื™ื”ื•ึธื” ืจึธื—ึทื‘ ืคึผึดื™ ืขึทืœึพืื•ึนื™ึฐื‘ึทื™ ื›ึผึดื™ ืฉื‚ึธืžึทื—ึฐืชึผึดื™ ื‘ึผึดื™ืฉืื•ึผืขึธืชึถืšึธืƒ
2.1. ื™ึฐื”ื•ึธื” ื™ึตื—ึทืชึผื•ึผ ืžืจื™ื‘ื• ืžึฐืจึดื™ื‘ึธื™ื• ืขืœื• ืขึธืœึธื™ื• ื‘ึผึทืฉืึผึธืžึทื™ึดื ื™ึทืจึฐืขึตื ื™ึฐื”ื•ึธื” ื™ึธื“ึดื™ืŸ ืึทืคึฐืกึตื™ึพืึธืจึถืฅ ื•ึฐื™ึดืชึผึถืŸึพืขึนื– ืœึฐืžึทืœึฐื›ึผื•ึน ื•ึฐื™ึธืจึตื ืงึถืจึถืŸ ืžึฐืฉืึดื™ื—ื•ึนืƒ 2.2. ืึตื™ืŸึพืงึธื“ื•ึนืฉื ื›ึผึทื™ื”ื•ึธื” ื›ึผึดื™ ืึตื™ืŸ ื‘ึผึดืœึฐืชึผึถืšึธ ื•ึฐืึตื™ืŸ ืฆื•ึผืจ ื›ึผึตืืœึนื”ึตื™ื ื•ึผืƒ 2.2. ื•ึผื‘ึตืจึทืšึฐ ืขึตืœึดื™ ืึถืชึพืึถืœึฐืงึธื ึธื” ื•ึฐืึถืชึพืึดืฉืึฐืชึผื•ึน ื•ึฐืึธืžึทืจ ื™ึธืฉื‚ึตื ื™ึฐื”ื•ึธื” ืœึฐืšึธ ื–ึถืจึทืข ืžึดืŸึพื”ึธืึดืฉืึผึธื” ื”ึทื–ึผึนืืช ืชึผึทื—ึทืช ื”ึทืฉืึผึฐืึตืœึธื” ืึฒืฉืึถืจ ืฉืึธืึทืœ ืœึทื™ื”ื•ึธื” ื•ึฐื”ึธืœึฐื›ื•ึผ ืœึดืžึฐืงึนืžื•ึนืƒ' '
10.6. ื•ึฐืฆึธืœึฐื—ึธื” ืขึธืœึถื™ืšึธ ืจื•ึผื—ึท ื™ึฐื”ื•ึธื” ื•ึฐื”ึดืชึฐื ึทื‘ึผึดื™ืชึธ ืขึดืžึผึธื ื•ึฐื ึถื”ึฐืคึผึทื›ึฐืชึผึธ ืœึฐืึดื™ืฉื ืึทื—ึตืจืƒ
17.1. ื•ึทื™ึผึทืึทืกึฐืคื•ึผ ืคึฐืœึดืฉืึฐืชึผึดื™ื ืึถืชึพืžึทื—ึฒื ึตื™ื”ึถื ืœึทืžึผึดืœึฐื—ึธืžึธื” ื•ึทื™ึผึตืึธืกึฐืคื•ึผ ืฉื‚ึนื›ึนื” ืึฒืฉืึถืจ ืœึดื™ื”ื•ึผื“ึธื” ื•ึทื™ึผึทื—ึฒื ื•ึผ ื‘ึผึตื™ืŸึพืฉื‚ื•ึนื›ึนื” ื•ึผื‘ึตื™ืŸึพืขึฒื–ึตืงึธื” ื‘ึผึฐืึถืคึถืก ื“ึผึทืžึผึดื™ืืƒ
17.1. ื•ึทื™ึผึนืืžึถืจ ื”ึทืคึผึฐืœึดืฉืึฐืชึผึดื™ ืึฒื ึดื™ ื—ึตืจึทืคึฐืชึผึดื™ ืึถืชึพืžึทืขึทืจึฐื›ื•ึนืช ื™ึดืฉื‚ึฐืจึธืึตืœ ื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื” ืชึผึฐื ื•ึผึพืœึดื™ ืึดื™ืฉื ื•ึฐื ึดืœึผึธื—ึฒืžึธื” ื™ึธื—ึทื“ืƒ
17.8. ื•ึทื™ึผึทืขึฒืžึนื“ ื•ึทื™ึผึดืงึฐืจึธื ืึถืœึพืžึทืขึทืจึฐื›ึนืช ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึทื™ึผึนืืžึถืจ ืœึธื”ึถื ืœึธืžึผึธื” ืชึตืฆึฐืื•ึผ ืœึทืขึฒืจึนืšึฐ ืžึดืœึฐื—ึธืžึธื” ื”ึฒืœื•ึนื ืึธื ึนื›ึดื™ ื”ึทืคึผึฐืœึดืฉืึฐืชึผึดื™ ื•ึฐืึทืชึผึถื ืขึฒื‘ึธื“ึดื™ื ืœึฐืฉืึธืื•ึผืœ ื‘ึผึฐืจื•ึผึพืœึธื›ึถื ืึดื™ืฉื ื•ึฐื™ึตืจึตื“ ืึตืœึธื™ืƒ 17.9. ืึดืึพื™ื•ึผื›ึทืœ ืœึฐื”ึดืœึผึธื—ึตื ืึดืชึผึดื™ ื•ึฐื”ึดื›ึผึธื ึดื™ ื•ึฐื”ึธื™ึดื™ื ื•ึผ ืœึธื›ึถื ืœึทืขึฒื‘ึธื“ึดื™ื ื•ึฐืึดืึพืึฒื ึดื™ ืื•ึผื›ึทืœึพืœื•ึน ื•ึฐื”ึดื›ึผึดื™ืชึดื™ื• ื•ึดื”ึฐื™ึดื™ืชึถื ืœึธื ื•ึผ ืœึทืขึฒื‘ึธื“ึดื™ื ื•ึทืขึฒื‘ึทื“ึฐืชึผึถื ืึนืชึธื ื•ึผืƒ
17.45. ื•ึทื™ึผึนืืžึถืจ ื“ึผึธื•ึดื“ ืึถืœึพื”ึทืคึผึฐืœึดืฉืึฐืชึผึดื™ ืึทืชึผึธื” ื‘ึผึธื ืึตืœึทื™ ื‘ึผึฐื—ึถืจึถื‘ ื•ึผื‘ึทื—ึฒื ึดื™ืช ื•ึผื‘ึฐื›ึดื™ื“ื•ึนืŸ ื•ึฐืึธื ึนื›ึดื™ ื‘ึธืึพืึตืœึถื™ืšึธ ื‘ึผึฐืฉืึตื ื™ึฐื”ื•ึธื” ืฆึฐื‘ึธืื•ึนืช ืึฑืœึนื”ึตื™ ืžึทืขึทืจึฐื›ื•ึนืช ื™ึดืฉื‚ึฐืจึธืึตืœ ืึฒืฉืึถืจ ื—ึตืจึทืคึฐืชึผึธืƒ 17.51. ื•ึทื™ึผึธืจึธืฅ ื“ึผึธื•ึดื“ ื•ึทื™ึผึทืขึฒืžึนื“ ืึถืœึพื”ึทืคึผึฐืœึดืฉืึฐืชึผึดื™ ื•ึทื™ึผึดืงึผึทื— ืึถืชึพื—ึทืจึฐื‘ึผื•ึน ื•ึทื™ึผึดืฉืึฐืœึฐืคึธื”ึผ ืžึดืชึผึทืขึฐืจึธื”ึผ ื•ึทื™ึฐืžึนืชึฐืชึตื”ื•ึผ ื•ึทื™ึผึดื›ึฐืจึธืชึพื‘ึผึธื”ึผ ืึถืชึพืจึนืืฉืื•ึน ื•ึทื™ึผึดืจึฐืื•ึผ ื”ึทืคึผึฐืœึดืฉืึฐืชึผึดื™ื ื›ึผึดื™ึพืžึตืช ื’ึผึดื‘ึผื•ึนืจึธื ื•ึทื™ึผึธื ึปืกื•ึผืƒ 17.52. ื•ึทื™ึผึธืงึปืžื•ึผ ืึทื ึฐืฉืึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึดื™ื”ื•ึผื“ึธื” ื•ึทื™ึผึธืจึดืขื•ึผ ื•ึทื™ึผึดืจึฐื“ึผึฐืคื•ึผ ืึถืชึพื”ึทืคึผึฐืœึดืฉืึฐืชึผึดื™ื ืขึทื“ึพื‘ึผื•ึนืึฒืšึธ ื’ึทื™ึฐื ื•ึฐืขึทื“ ืฉืึทืขึฒืจึตื™ ืขึถืงึฐืจื•ึนืŸ ื•ึทื™ึผึดืคึผึฐืœื•ึผ ื—ึทืœึฐืœึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ื ื‘ึผึฐื“ึถืจึถืšึฐ ืฉืึทืขึฒืจึทื™ึดื ื•ึฐืขึทื“ึพื’ึผึทืช ื•ึฐืขึทื“ึพืขึถืงึฐืจื•ึนืŸืƒ 17.53. ื•ึทื™ึผึธืฉืึปื‘ื•ึผ ื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืžึดื“ึผึฐืœึนืง ืึทื—ึฒืจึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ื ื•ึทื™ึผึธืฉืึนืกึผื•ึผ ืึถืชึพืžึทื—ึฒื ึตื™ื”ึถืืƒ
18.1. ื•ึทื™ึฐื”ึดื™ ื›ึผึฐื›ึทืœึผึนืชื•ึน ืœึฐื“ึทื‘ึผึตืจ ืึถืœึพืฉืึธืื•ึผืœ ื•ึฐื ึถืคึถืฉื ื™ึฐื”ื•ึนื ึธืชึธืŸ ื ึดืงึฐืฉืึฐืจึธื” ื‘ึผึฐื ึถืคึถืฉื ื“ึผึธื•ึดื“ ื•ื™ืื”ื‘ื• ื•ึทื™ึผึถืึฑื”ึธื‘ึตื”ื•ึผ ื™ึฐื”ื•ึนื ึธืชึธืŸ ื›ึผึฐื ึทืคึฐืฉืื•ึนืƒ
18.1. ื•ึทื™ึฐื”ึดื™ ืžึดืžึผึธื—ึณืจึธืช ื•ึทืชึผึดืฆึฐืœึทื— ืจื•ึผื—ึท ืึฑืœึนื”ึดื™ื ืจึธืขึธื” ืึถืœึพืฉืึธืื•ึผืœ ื•ึทื™ึผึดืชึฐื ึทื‘ึผึตื ื‘ึฐืชื•ึนืšึฐึพื”ึทื‘ึผึทื™ึดืช ื•ึฐื“ึธื•ึดื“ ืžึฐื ึทื’ึผึตืŸ ื‘ึผึฐื™ึธื“ื•ึน ื›ึผึฐื™ื•ึนื ื‘ึผึฐื™ื•ึนื ื•ึฐื”ึทื—ึฒื ึดื™ืช ื‘ึผึฐื™ึทื“ึพืฉืึธืื•ึผืœืƒ
18.6. ื•ึทื™ึฐื”ึดื™ ื‘ึผึฐื‘ื•ึนืึธื ื‘ึผึฐืฉืื•ึผื‘ ื“ึผึธื•ึดื“ ืžึตื”ึทื›ึผื•ึนืช ืึถืชึพื”ึทืคึผึฐืœึดืฉืึฐืชึผึดื™ ื•ึทืชึผึตืฆึถืื ึธื” ื”ึทื ึผึธืฉืึดื™ื ืžึดื›ึผึธืœึพืขึธืจึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืœืฉื•ืจ ืœึธืฉืึดื™ืจ ื•ึฐื”ึทืžึผึฐื—ึนืœื•ึนืช ืœึดืงึฐืจึทืืช ืฉืึธืื•ึผืœ ื”ึทืžึผึถืœึถืšึฐ ื‘ึผึฐืชึปืคึผึดื™ื ื‘ึผึฐืฉื‚ึดืžึฐื—ึธื” ื•ึผื‘ึฐืฉืึธืœึดืฉืึดื™ืืƒ 18.7. ื•ึทืชึผึทืขึฒื ึถื™ื ึธื” ื”ึทื ึผึธืฉืึดื™ื ื”ึทืžึฐืฉื‚ึทื—ึฒืงื•ึนืช ื•ึทืชึผึนืืžึทืจึฐืŸึธ ื”ึดื›ึผึธื” ืฉืึธืื•ึผืœ ื‘ืืœืคื• ื‘ึผึทืึฒืœึธืคึธื™ื• ื•ึฐื“ึธื•ึดื“ ื‘ึผึฐืจึดื‘ึฐื‘ึนืชึธื™ื•ืƒ
19.5. ื•ึทื™ึผึธืฉื‚ึถื ืึถืชึพื ึทืคึฐืฉืื•ึน ื‘ึฐื›ึทืคึผื•ึน ื•ึทื™ึผึทืšึฐ ืึถืชึพื”ึทืคึผึฐืœึดืฉืึฐืชึผึดื™ ื•ึทื™ึผึทืขึทืฉื‚ ื™ึฐื”ื•ึธื” ืชึผึฐืฉืื•ึผืขึธื” ื’ึฐื“ื•ึนืœึธื” ืœึฐื›ึธืœึพื™ึดืฉื‚ึฐืจึธืึตืœ ืจึธืึดื™ืชึธ ื•ึทืชึผึดืฉื‚ึฐืžึธื— ื•ึฐืœึธืžึผึธื” ืชึถื—ึฑื˜ึธื ื‘ึผึฐื“ึธื ื ึธืงึดื™ ืœึฐื”ึธืžึดื™ืช ืึถืชึพื“ึผึธื•ึดื“ ื—ึดื ึผึธืืƒ 2
2.19. ื•ึฐืึตืช ื ึนื‘ ืขึดื™ืจึพื”ึทื›ึผึนื”ึฒื ึดื™ื ื”ึดื›ึผึธื” ืœึฐืคึดื™ึพื—ึถืจึถื‘ ืžึตืึดื™ืฉื ื•ึฐืขึทื“ึพืึดืฉืึผึธื” ืžึตืขื•ึนืœึตืœ ื•ึฐืขึทื“ึพื™ื•ึนื ึตืง ื•ึฐืฉืื•ึนืจ ื•ึทื—ึฒืžื•ึนืจ ื•ึธืฉื‚ึถื” ืœึฐืคึดื™ึพื—ึธืจึถื‘ืƒ
24.7. ื•ึทื™ึผึนืืžึถืจ ืœึทืึฒื ึธืฉืึธื™ื• ื—ึธืœึดื™ืœึธื” ืœึผึดื™ ืžึตื™ื”ื•ึธื” ืึดืึพืึถืขึฑืฉื‚ึถื” ืึถืชึพื”ึทื“ึผึธื‘ึธืจ ื”ึทื–ึผึถื” ืœึทืื“ึนื ึดื™ ืœึดืžึฐืฉืึดื™ื—ึท ื™ึฐื”ื•ึธื” ืœึดืฉืึฐืœึนื—ึท ื™ึธื“ึดื™ ื‘ึผื•ึน ื›ึผึดื™ึพืžึฐืฉืึดื™ื—ึท ื™ึฐื”ื•ึธื” ื”ื•ึผืืƒ
24.13. ื™ึดืฉืึฐืคึผึนื˜ ื™ึฐื”ื•ึธื” ื‘ึผึตื™ื ึดื™ ื•ึผื‘ึตื™ื ึถืšึธ ื•ึผื ึฐืงึธืžึทื ึดื™ ื™ึฐื”ื•ึธื” ืžึดืžึผึถืšึผึธ ื•ึฐื™ึธื“ึดื™ ืœึนื ืชึดื”ึฐื™ึถื”ึพื‘ึผึธืšึฐืƒ
25.24. ื•ึทืชึผึดืคึผึนืœ ืขึทืœึพืจึทื’ึฐืœึธื™ื• ื•ึทืชึผึนืืžึถืจ ื‘ึผึดื™ึพืึฒื ึดื™ ืึฒื“ึนื ึดื™ ื”ึถืขึธื•ึบืŸ ื•ึผืชึฐื“ึทื‘ึผึถืจึพื ึธื ืึฒืžึธืชึฐืšึธ ื‘ึผึฐืึธื–ึฐื ึถื™ืšึธ ื•ึผืฉืึฐืžึทืข ืึตืช ื“ึผึดื‘ึฐืจึตื™ ืึฒืžึธืชึถืšึธืƒ
25.39. ื•ึทื™ึผึดืฉืึฐืžึทืข ื“ึผึธื•ึดื“ ื›ึผึดื™ ืžึตืช ื ึธื‘ึธืœ ื•ึทื™ึผึนืืžึถืจ ื‘ึผึธืจื•ึผืšึฐ ื™ึฐื”ื•ึธื” ืึฒืฉืึถืจ ืจึธื‘ ืึถืชึพืจึดื™ื‘ ื—ึถืจึฐืคึผึธืชึดื™ ืžึดื™ึผึทื“ ื ึธื‘ึธืœ ื•ึฐืึถืชึพืขึทื‘ึฐื“ึผื•ึน ื—ึธืฉื‚ึทืšึฐ ืžึตืจึธืขึธื” ื•ึฐืึตืช ืจึธืขึทืช ื ึธื‘ึธืœ ื”ึตืฉืึดื™ื‘ ื™ึฐื”ื•ึธื” ื‘ึผึฐืจึนืืฉืื•ึน ื•ึทื™ึผึดืฉืึฐืœึทื— ื“ึผึธื•ึดื“ ื•ึทื™ึฐื“ึทื‘ึผึตืจ ื‘ึผึทืึฒื‘ึดื™ื’ึทื™ึดืœ ืœึฐืงึทื—ึฐืชึผึธื”ึผ ืœื•ึน ืœึฐืึดืฉืึผึธื”ืƒ
26.19. ื•ึฐืขึทืชึผึธื” ื™ึดืฉืึฐืžึทืขึพื ึธื ืึฒื“ึนื ึดื™ ื”ึทืžึผึถืœึถืšึฐ ืึตืช ื“ึผึดื‘ึฐืจึตื™ ืขึทื‘ึฐื“ึผื•ึน ืึดืึพื™ึฐื”ื•ึธื” ื”ึฑืกึดื™ืชึฐืšึธ ื‘ึดื™ ื™ึธืจึทื— ืžึดื ึฐื—ึธื” ื•ึฐืึดื ื‘ึผึฐื ึตื™ ื”ึธืึธื“ึธื ืึฒืจื•ึผืจึดื™ื ื”ึตื ืœึดืคึฐื ึตื™ ื™ึฐื”ื•ึธื” ื›ึผึดื™ึพื’ึตืจึฐืฉืื•ึผื ึดื™ ื”ึทื™ึผื•ึนื ืžึตื”ึดืกึฐืชึผึทืคึผึตื—ึท ื‘ึผึฐื ึทื—ึฒืœึทืช ื™ึฐื”ื•ึธื” ืœึตืืžึนืจ ืœึตืšึฐ ืขึฒื‘ึนื“ ืึฑืœึนื”ึดื™ื ืึฒื—ึตืจึดื™ืืƒ
28.3. ื•ึผืฉืึฐืžื•ึผืึตืœ ืžึตืช ื•ึทื™ึผึดืกึฐืคึผึฐื“ื•ึผึพืœื•ึน ื›ึผึธืœึพื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึทื™ึผึดืงึฐื‘ึผึฐืจึปื”ื•ึผ ื‘ึธืจึธืžึธื” ื•ึผื‘ึฐืขึดื™ืจื•ึน ื•ึฐืฉืึธืื•ึผืœ ื”ึตืกึดื™ืจ ื”ึธืึนื‘ื•ึนืช ื•ึฐืึถืชึพื”ึทื™ึผึดื“ึผึฐืขึนื ึดื™ื ืžึตื”ึธืึธืจึถืฅืƒ
28.8. ื•ึทื™ึผึดืชึฐื—ึทืคึผึตืฉื‚ ืฉืึธืื•ึผืœ ื•ึทื™ึผึดืœึฐื‘ึผึทืฉื ื‘ึผึฐื’ึธื“ึดื™ื ืึฒื—ึตืจึดื™ื ื•ึทื™ึผึตืœึถืšึฐ ื”ื•ึผื ื•ึผืฉืึฐื ึตื™ ืึฒื ึธืฉืึดื™ื ืขึดืžึผื•ึน ื•ึทื™ึผึธื‘ึนืื•ึผ ืึถืœึพื”ึธืึดืฉืึผึธื” ืœึธื™ึฐืœึธื” ื•ึทื™ึผึนืืžึถืจ ืงืกื•ืžื™ึพืงึธืกึณืžึดื™ึพ ื ึธื ืœึดื™ ื‘ึผึธืื•ึนื‘ ื•ึฐื”ึทืขึฒืœึดื™ ืœึดื™ ืึตืช ืึฒืฉืึถืจึพืึนืžึทืจ ืึตืœึธื™ึดืšึฐืƒ
28.17. ื•ึทื™ึผึทืขึทืฉื‚ ื™ึฐื”ื•ึธื” ืœื•ึน ื›ึผึทืึฒืฉืึถืจ ื“ึผึดื‘ึผึถืจ ื‘ึผึฐื™ึธื“ึดื™ ื•ึทื™ึผึดืงึฐืจึทืข ื™ึฐื”ื•ึธื” ืึถืชึพื”ึทืžึผึทืžึฐืœึธื›ึธื” ืžึดื™ึผึธื“ึถืšึธ ื•ึทื™ึผึดืชึผึฐื ึธื”ึผ ืœึฐืจึตืขึฒืšึธ ืœึฐื“ึธื•ึดื“ืƒ
28.22. ื•ึฐืขึทืชึผึธื” ืฉืึฐืžึทืขึพื ึธื ื’ึทืึพืึทืชึผึธื” ื‘ึผึฐืงื•ึนืœ ืฉืึดืคึฐื—ึธืชึถืšึธ ื•ึฐืึธืฉื‚ึดืžึธื” ืœึฐืคึธื ึถื™ืšึธ ืคึผึทืชึพืœึถื—ึถื ื•ึถืึฑื›ื•ึนืœ ื•ึดื™ื”ึดื™ ื‘ึฐืšึธ ื›ึผึนื—ึท ื›ึผึดื™ ืชึตืœึตืšึฐ ื‘ึผึทื“ึผึธืจึถืšึฐืƒ
29.1. ื•ึฐืขึทืชึผึธื” ื”ึทืฉืึฐื›ึผึตื ื‘ึผึทื‘ึผึนืงึถืจ ื•ึฐืขึทื‘ึฐื“ึตื™ ืึฒื“ึนื ึถื™ืšึธ ืึฒืฉืึถืจึพื‘ึผึธืื•ึผ ืึดืชึผึธืšึฐ ื•ึฐื”ึดืฉืึฐื›ึผึทืžึฐืชึผึถื ื‘ึผึทื‘ึผึนืงึถืจ ื•ึฐืื•ึนืจ ืœึธื›ึถื ื•ึธืœึตื›ื•ึผืƒ
29.1. ื•ึทื™ึผึดืงึฐื‘ึผึฐืฆื•ึผ ืคึฐืœึดืฉืึฐืชึผึดื™ื ืึถืชึพื›ึผึธืœึพืžึทื—ึฒื ึตื™ื”ึถื ืึฒืคึตืงึธื” ื•ึฐื™ึดืฉื‚ึฐืจึธืึตืœ ื—ึนื ึดื™ื ื‘ึผึทืขึทื™ึดืŸ ืึฒืฉืึถืจ ื‘ึผึฐื™ึดื–ึฐืจึฐืขึถืืœืƒ 29.2. ื•ึฐืกึทืจึฐื ึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ื ืขึนื‘ึฐืจึดื™ื ืœึฐืžึตืื•ึนืช ื•ึฐืœึทืึฒืœึธืคึดื™ื ื•ึฐื“ึธื•ึดื“ ื•ึทืึฒื ึธืฉืึธื™ื• ืขึนื‘ึฐืจึดื™ื ื‘ึผึธืึทื—ึฒืจึนื ึธื” ืขึดืึพืึธื›ึดื™ืฉืืƒ 29.3. ื•ึทื™ึผึนืืžึฐืจื•ึผ ืฉื‚ึธืจึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ื ืžึธื” ื”ึธืขึดื‘ึฐืจึดื™ื ื”ึธืึตืœึผึถื” ื•ึทื™ึผึนืืžึถืจ ืึธื›ึดื™ืฉื ืึถืœึพืฉื‚ึธืจึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ื ื”ึฒืœื•ึนืึพื–ึถื” ื“ึธื•ึดื“ ืขึถื‘ึถื“ ืฉืึธืื•ึผืœ ืžึถืœึถืšึฐึพื™ึดืฉื‚ึฐืจึธืึตืœ ืึฒืฉืึถืจ ื”ึธื™ึธื” ืึดืชึผึดื™ ื–ึถื” ื™ึธืžึดื™ื ืื•ึนึพื–ึถื” ืฉืึธื ึดื™ื ื•ึฐืœึนืึพืžึธืฆึธืืชึดื™ ื‘ื•ึน ืžึฐืื•ึผืžึธื” ืžึดื™ึผื•ึนื ื ึธืคึฐืœื•ึน ืขึทื“ึพื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื”ืƒ 29.4. ื•ึทื™ึผึดืงึฐืฆึฐืคื•ึผ ืขึธืœึธื™ื• ืฉื‚ึธืจึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ื ื•ึทื™ึผึนืืžึฐืจื•ึผ ืœื•ึน ืฉื‚ึธืจึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ื ื”ึธืฉืึตื‘ ืึถืชึพื”ึธืึดื™ืฉื ื•ึฐื™ึธืฉืึนื‘ ืึถืœึพืžึฐืงื•ึนืžื•ึน ืึฒืฉืึถืจ ื”ึดืคึฐืงึทื“ึฐืชึผื•ึน ืฉืึธื ื•ึฐืœึนืึพื™ึตืจึตื“ ืขึดืžึผึธื ื•ึผ ื‘ึผึทืžึผึดืœึฐื—ึธืžึธื” ื•ึฐืœึนืึพื™ึดื”ึฐื™ึถื”ึพืœึผึธื ื•ึผ ืœึฐืฉื‚ึธื˜ึธืŸ ื‘ึผึทืžึผึดืœึฐื—ึธืžึธื” ื•ึผื‘ึทืžึผึถื” ื™ึดืชึฐืจึทืฆึผึถื” ื–ึถื” ืึถืœึพืึฒื“ึนื ึธื™ื• ื”ึฒืœื•ึนื ื‘ึผึฐืจึธืืฉืึตื™ ื”ึธืึฒื ึธืฉืึดื™ื ื”ึธื”ึตืืƒ 29.5. ื”ึฒืœื•ึนืึพื–ึถื” ื“ึธื•ึดื“ ืึฒืฉืึถืจ ื™ึทืขึฒื ื•ึผึพืœื•ึน ื‘ึผึทืžึผึฐื—ึนืœื•ึนืช ืœึตืืžึนืจ ื”ึดื›ึผึธื” ืฉืึธืื•ึผืœ ื‘ึผึทืึฒืœึธืคึธื™ื• ื•ึฐื“ึธื•ึดื“ ื‘ืจื‘ื‘ืชื• ื‘ึผึฐืจึดื‘ึฐื‘ึนืชึธื™ื•ืƒ 29.6. ื•ึทื™ึผึดืงึฐืจึธื ืึธื›ึดื™ืฉื ืึถืœึพื“ึผึธื•ึดื“ ื•ึทื™ึผึนืืžึถืจ ืึตืœึธื™ื• ื—ึทื™ึพื™ึฐื”ื•ึธื” ื›ึผึดื™ึพื™ึธืฉืึธืจ ืึทืชึผึธื” ื•ึฐื˜ื•ึนื‘ ื‘ึผึฐืขึตื™ื ึทื™ ืฆึตืืชึฐืšึธ ื•ึผื‘ึนืึฒืšึธ ืึดืชึผึดื™ ื‘ึผึทืžึผึทื—ึฒื ึถื” ื›ึผึดื™ ืœึนืึพืžึธืฆึธืืชึดื™ ื‘ึฐืšึธ ืจึธืขึธื” ืžึดื™ึผื•ึนื ื‘ึผึนืึฒืšึธ ืึตืœึทื™ ืขึทื“ึพื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื” ื•ึผื‘ึฐืขึตื™ื ึตื™ ื”ึทืกึผึฐืจึธื ึดื™ื ืœึนืึพื˜ื•ึนื‘ ืึธืชึผึธื”ืƒ 29.7. ื•ึฐืขึทืชึผึธื” ืฉืื•ึผื‘ ื•ึฐืœึตืšึฐ ื‘ึผึฐืฉืึธืœื•ึนื ื•ึฐืœึนืึพืชึทืขึฒืฉื‚ึถื” ืจึธืข ื‘ึผึฐืขึตื™ื ึตื™ ืกึทืจึฐื ึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ืืƒ 29.8. ื•ึทื™ึผึนืืžึถืจ ื“ึผึธื•ึดื“ ืึถืœึพืึธื›ึดื™ืฉื ื›ึผึดื™ ืžึถื” ืขึธืฉื‚ึดื™ืชึดื™ ื•ึผืžึทื”ึพืžึผึธืฆึธืืชึธ ื‘ึฐืขึทื‘ึฐื“ึผึฐืšึธ ืžึดื™ึผื•ึนื ืึฒืฉืึถืจ ื”ึธื™ึดื™ืชึดื™ ืœึฐืคึธื ึถื™ืšึธ ืขึทื“ ื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื” ื›ึผึดื™ ืœึนื ืึธื‘ื•ึนื ื•ึฐื ึดืœึฐื—ึทืžึฐืชึผึดื™ ื‘ึผึฐืึนื™ึฐื‘ึตื™ ืึฒื“ึนื ึดื™ ื”ึทืžึผึถืœึถืšึฐืƒ 29.9. ื•ึทื™ึผึทืขึทืŸ ืึธื›ึดื™ืฉื ื•ึทื™ึผึนืืžึถืจ ืึถืœึพื“ึผึธื•ึดื“ ื™ึธื“ึทืขึฐืชึผึดื™ ื›ึผึดื™ ื˜ื•ึนื‘ ืึทืชึผึธื” ื‘ึผึฐืขึตื™ื ึทื™ ื›ึผึฐืžึทืœึฐืึทืšึฐ ืึฑืœึนื”ึดื™ื ืึทืšึฐ ืฉื‚ึธืจึตื™ ืคึฐืœึดืฉืึฐืชึผึดื™ื ืึธืžึฐืจื•ึผ ืœึนืึพื™ึทืขึฒืœึถื” ืขึดืžึผึธื ื•ึผ ื‘ึผึทืžึผึดืœึฐื—ึธืžึธื”ืƒ 3
1.13. ื•ึทื™ึผึดืงึฐื—ื•ึผ ืึถืชึพืขึทืฆึฐืžึนืชึตื™ื”ึถื ื•ึทื™ึผึดืงึฐื‘ึผึฐืจื•ึผ ืชึทื—ึทืชึพื”ึธืึถืฉืึถืœ ื‘ึผึฐื™ึธื‘ึตืฉืึธื” ื•ึทื™ึผึธืฆึปืžื•ึผ ืฉืึดื‘ึฐืขึทืช ื™ึธืžึดื™ืืƒ''. None
1.1. Now there was a certain man of Ramatayim-ลผofim, in mount Efrayim, and his name was Elqana, the son of Yeroฤฅam, the son of Elihu the son of Toฤฅu, the son of ลปuf, an Efratite: 1.2. and he had two wives; the name of the one was ฤคanna, and the name of the other Peninna: and Peninna had children, but ฤคanna had no children.

1.11. And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.
2.1. And ฤคanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation. 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God.

2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed.
10.6. and the spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.
10.10. And when they came there to the hill, behold, a company of prophets met him; and the spirit of God came upon him, and he prophesied among them.
17.1. Now the Pelishtim gathered together their camps to battle, and were gathered together at Sokho, which belongs to Yehuda, and pitched between Sokho and แฟพAzeqa, in Efes-dammim.
17.8. And he stood and cried to the armies of Yisraแพฝel, and said to them, Why are you come out to set your battle in array? am not I a Pelishtian, and you are servants to Shaแพฝul? choose a man for yourselves, and let him come down to me. 17.9. If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall you be our servants, and serve us.
17.45. Then said David to the Pelishtian, Thou comest to me with a sword, and with a spear, and with a javelin: but I come to thee in the name of the Lord of hosts, the God of the armies of Yisraแพฝel, whom thou hast taunted.
17.50. So David prevailed over the Pelishtian with a sling and with a stone, and smote the Pelishtian, and slew him; but there was no sword in the hand of David. 17.51. Therefore David ran, and stood upon the Pelishtian, and took his sword, and drew it out of its sheath, and slew him, and with it he cut off his head. And when the Pelishtim saw that their champion was dead, they fled. 17.52. And the men of Yisraแพฝel and of Yehuda arose, and shouted, and pursued the Pelishtim, until the approaches of Gay, and to the gates of แฟพEqron. And the dead of the Pelishtim fell by the way to Shaแฟพarayim, and to Gat, and to แฟพEqron. 17.53. And the children of Yisraแพฝel returned from chasing after the Pelishtim, and they plundered their tents.
18.1. And it came to pass, when he had made an end of speaking to Shaแพฝul, that the soul of Yehonatan was knit with the soul of David, and Yehonatan loved him as his own soul.
18.6. And it came to pass on their return, when David returned from slaying the Pelishtian, that the women came out of all the cities of Yisraแพฝel, singing and dancing, to meet king Shaแพฝul, with timbrels, and a joyful song, and with lutes. 18.7. And the women answered one another as they danced, and said, Shaแพฝul has slain his thousands, and David his ten thousands.
19.5. for he did take his life in his hand, and slew the Pelishtian, and the Lord performed a great salvation for all Yisraแพฝel: thou didst see it, and didst rejoice: why then wilt thou sin against innocent blood, to slay David without cause? 2
2.19. And Nov, the city of the priests, he smote with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.
24.7. And he said to his men, The Lord forbid that I should do this thing to my master, the Lordโ€™s anointed, to stretch forth my hand against him, seeing he is the anointed of the Lord.
24.13. The Lord judge between me and thee, and the Lord avenge me of thee; but my hand shall not be upon thee.
25.24. and fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thy handmaid, I pray thee, speak in thy ears, and hear the words of thy handmaid.
25.39. And when David heard that Naval was dead, he said, Blessed be the Lord, that has pleaded the cause of my reproach from the hand of Naval, and has kept his servant from evil: for the Lord has requited the wickedness of Naval upon his own head. And David sent and spoke with Avigayil, to take her to him to wife.
26.19. Now therefore I pray thee, let my lord the king hear the words of his servant. If the Lord has stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the Lord; for they have driven me out this day from being joined to the inheritance of the Lord, saying, Go, serve other gods.
28.3. Now Shemuแพฝel was dead, and all Yisraแพฝel had mourned him, and buried him in Rama in his own city. And Shaแพฝul had put away the mediums and the wizards, out of the land.
28.8. And Shaแพฝul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.
28.17. And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:
28.22. Now therefore, I pray thee, hearken thou also to the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayst have strength, when thou goest on thy way.
29.1. Now the Pelishtim gathered together all their camps to Afeq: and Yisraแพฝel pitched by the spring which is in Yizreแฟพel. 29.2. And the lords of the Pelishtim passed on by hundreds, and by thousands: but David and his men passed on in the rear with Akhish. 29.3. Then said the princes of the Pelishtim, What are these Hebrews doing here? And Akhish said to the princes of the Pelishtim, Is not this David, the servant of Shaแพฝul the king of Yisraแพฝel, who has been with me a year, or more, and I have found no fault in him since he came over to me to this day? 29.4. And the princes of the Pelishtim were angry with him; and the princes of the Pelishtim said to him, Make this fellow return, that he may go back to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for with what might he reconcile himself to his master? could it not be with the heads of these men? 29.5. Is not this David, of whom they sang one to another in dances, saying, Shaแพฝul has slain his thousands, and David his ten thousands? 29.6. Then Akhish called David, and said to him, Surely, as the Lord lives, thou hast been upright, and thy going out and thy coming in with me in the camp is good in my sight: for I have not found evil in thee since the day of thy coming to me to this day: nevertheless the lords favour thee not. 29.7. And now return, and go in peace, that thou displease not the lords of the Pelishtim. 29.8. And David said to Akhish, But what have I done? and what thou found in thy servant so long as I have been with thee to this day, that I may not go and fight against the enemies of my lord the king? 29.9. And Akhish answered and said to David, I know that thou art good in my sight, as an angel of God: but the princes of the Pelishtim have said, He shall not go up with us to the battle. 3
1.13. And they took their bones, and buried them under a tamarisk tree at Yavesh, and fasted seven days.' '. None
14. Hebrew Bible, 2 Kings, 2.11, 4.21, 4.34-4.35, 6.18, 12.5-12.6, 12.17, 18.3-18.7, 18.21, 18.24, 19.16, 19.35, 23.8-23.9, 23.19, 23.26-23.27, 23.29-23.30, 23.33, 24.12-24.13, 24.15, 25.8, 25.13-25.17 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Hezekiah, King of Judah โ€ข Hezekiah, king of Judah โ€ข Jehoash, King of Judah โ€ข Jonathan, brother of Judas โ€ข Josiah, king of Judah โ€ข Judah โ€ข Judah (place) โ€ข Judah place โ€ข Judah, Kingdom of, โ€ข Judah, and Egypt โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Judah, kingdom/province of โ€ข Judas Maccabaeus โ€ข Judas Maccabaeus, Latter-Day Elisha โ€ข Judas Maccabeus โ€ข Judas Maccabeus, comparison to biblical heroes โ€ข Judas Maccabeusnan, prays โ€ข Judas, death of โ€ข Jude, Letter of โ€ข Judea/Judah โ€ข Kingship, of Judah Southern โ€ข Manasseh, king of Judah โ€ข R. Judah I (the Prince), i โ€ข Simon, brother of Judas โ€ข Simon, brother of Judas, of โ€ข Tamar (daughter-in-law of Judah) โ€ข Tamar, Judahโ€™s daughter in law โ€ข prayer, Judas Maccabeus

 Found in books: Avery Peck et al. (2014) 179; Bay (2022) 115; Estes (2020) 63; Gera (2014) 139, 175, 221, 236, 292, 298, 364; Gordon (2020) 107, 108; Heymans (2021) 146, 151; Levine (2005) 32; Monnickendam (2020) 215; Noam (2018) 44, 46, 47; Potter Suh and Holladay (2021) 323, 328; Rowland (2009) 57; Salvesen et al (2020) 151; Schwartz (2008) 62, 63, 389; Stuckenbruck (2007) 116, 117


2.11. ื•ึทื™ึฐื”ึดื™ ื”ึตืžึผึธื” ื”ึนืœึฐื›ึดื™ื ื”ึธืœื•ึนืšึฐ ื•ึฐื“ึทื‘ึผึตืจ ื•ึฐื”ึดื ึผึตื” ืจึถื›ึถื‘ึพืึตืฉื ื•ึฐืกื•ึผืกึตื™ ืึตืฉื ื•ึทื™ึผึทืคึฐืจึดื“ื•ึผ ื‘ึผึตื™ืŸ ืฉืึฐื ึตื™ื”ึถื ื•ึทื™ึผึทืขึทืœ ืึตืœึดื™ึผึธื”ื•ึผ ื‘ึผึทืกึฐืขึธืจึธื” ื”ึทืฉืึผึธืžึธื™ึดืืƒ
4.21. ื•ึทืชึผึทืขึทืœ ื•ึทืชึผึทืฉืึฐื›ึผึดื‘ึตื”ื•ึผ ืขึทืœึพืžึดื˜ึผึทืช ืึดื™ืฉื ื”ึธืึฑืœึนื”ึดื™ื ื•ึทืชึผึดืกึฐื’ึผึนืจ ื‘ึผึทืขึฒื“ื•ึน ื•ึทืชึผึตืฆึตืืƒ
4.34. ื•ึทื™ึผึทืขึทืœ ื•ึทื™ึผึดืฉืึฐื›ึผึทื‘ ืขึทืœึพื”ึทื™ึผึถืœึถื“ ื•ึทื™ึผึธืฉื‚ึถื ืคึผึดื™ื• ืขึทืœึพืคึผึดื™ื• ื•ึฐืขึตื™ื ึธื™ื• ืขึทืœึพืขึตื™ื ึธื™ื• ื•ึฐื›ึทืคึผึธื™ื• ืขึทืœึพื›ืคื• ื›ึผึทืคึผึธื™ื• ื•ึทื™ึผึดื’ึฐื”ึทืจ ืขึธืœึธื™ื• ื•ึทื™ึผึธื—ึธื ื‘ึผึฐืฉื‚ึทืจ ื”ึทื™ึผึธืœึถื“ืƒ 4.35. ื•ึทื™ึผึธืฉืึธื‘ ื•ึทื™ึผึตืœึถืšึฐ ื‘ึผึทื‘ึผึทื™ึดืช ืึทื—ึทืช ื”ึตื ึผึธื” ื•ึฐืึทื—ึทืช ื”ึตื ึผึธื” ื•ึทื™ึผึทืขึทืœ ื•ึทื™ึผึดื’ึฐื”ึทืจ ืขึธืœึธื™ื• ื•ึทื™ึฐื–ื•ึนืจึตืจ ื”ึทื ึผึทืขึทืจ ืขึทื“ึพืฉืึถื‘ึทืข ืคึผึฐืขึธืžึดื™ื ื•ึทื™ึผึดืคึฐืงึทื— ื”ึทื ึผึทืขึทืจ ืึถืชึพืขึตื™ื ึธื™ื•ืƒ
6.18. ื•ึทื™ึผึตืจึฐื“ื•ึผ ืึตืœึธื™ื• ื•ึทื™ึผึดืชึฐืคึผึทืœึผึตืœ ืึฑืœึดื™ืฉืึธืข ืึถืœึพื™ึฐื”ื•ึธื” ื•ึทื™ึผึนืืžึทืจ ื”ึทืšึฐึพื ึธื ืึถืชึพื”ึทื’ึผื•ึนื™ึพื”ึทื–ึผึถื” ื‘ึผึทืกึผึทื ึฐื•ึตืจึดื™ื ื•ึทื™ึผึทื›ึผึตื ื‘ึผึทืกึผึทื ึฐื•ึตืจึดื™ื ื›ึผึดื“ึฐื‘ึทืจ ืึฑืœึดื™ืฉืึธืขืƒ
12.5. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึนืึธืฉื ืึถืœึพื”ึทื›ึผึนื”ึฒื ึดื™ื ื›ึผึนืœ ื›ึผึถืกึถืฃ ื”ึทืงึผึณื“ึธืฉืึดื™ื ืึฒืฉืึถืจึพื™ื•ึผื‘ึธื ื‘ึตื™ืชึพื™ึฐื”ื•ึธื” ื›ึผึถืกึถืฃ ืขื•ึนื‘ึตืจ ืึดื™ืฉื ื›ึผึถืกึถืฃ ื ึทืคึฐืฉืื•ึนืช ืขึถืจึฐื›ึผื•ึน ื›ึผึธืœึพื›ึผึถืกึถืฃ ืึฒืฉืึถืจ ื™ึทืขึฒืœึถื” ืขึทืœ ืœึถื‘ึพืึดื™ืฉื ืœึฐื”ึธื‘ึดื™ื ื‘ึผึตื™ืช ื™ึฐื”ื•ึธื”ืƒ 12.6. ื™ึดืงึฐื—ื•ึผ ืœึธื”ึถื ื”ึทื›ึผึนื”ึฒื ึดื™ื ืึดื™ืฉื ืžึตืึตืช ืžึทื›ึผึธืจื•ึน ื•ึฐื”ึตื ื™ึฐื—ึทื–ึผึฐืงื•ึผ ืึถืชึพื‘ึผึถื“ึถืง ื”ึทื‘ึผึทื™ึดืช ืœึฐื›ึนืœ ืึฒืฉืึถืจึพื™ึดืžึผึธืฆึตื ืฉืึธื ื‘ึผึธื“ึถืงืƒ
12.17. ื›ึผึถืกึถืฃ ืึธืฉืึธื ื•ึฐื›ึถืกึถืฃ ื—ึทื˜ึผึธืื•ึนืช ืœึนื ื™ื•ึผื‘ึธื ื‘ึผึตื™ืช ื™ึฐื”ื•ึธื” ืœึทื›ึผึนื”ึฒื ึดื™ื ื™ึดื”ึฐื™ื•ึผืƒ
18.3. ื•ึฐืึทืœึพื™ึทื‘ึฐื˜ึทื— ืึถืชึฐื›ึถื ื—ึดื–ึฐืงึดื™ึผึธื”ื•ึผ ืึถืœึพื™ึฐื”ื•ึธื” ืœึตืืžึนืจ ื”ึทืฆึผึตืœ ื™ึทืฆึผึดื™ืœึตื ื•ึผ ื™ึฐื”ื•ึธื” ื•ึฐืœึนื ืชึดื ึผึธืชึตืŸ ืึถืชึพื”ึธืขึดื™ืจ ื”ึทื–ึผึนืืช ื‘ึผึฐื™ึทื“ ืžึถืœึถืšึฐ ืึทืฉืึผื•ึผืจืƒ
18.3. ื•ึทื™ึผึทืขึทืฉื‚ ื”ึทื™ึผึธืฉืึธืจ ื‘ึผึฐืขึตื™ื ึตื™ ื™ึฐื”ื•ึธื” ื›ึผึฐื›ึนืœ ืึฒืฉืึถืจึพืขึธืฉื‚ึธื” ื“ึผึธื•ึดื“ ืึธื‘ึดื™ื•ืƒ 18.4. ื”ื•ึผื ื”ึตืกึดื™ืจ ืึถืชึพื”ึทื‘ึผึธืžื•ึนืช ื•ึฐืฉืึดื‘ึผึทืจ ืึถืชึพื”ึทืžึผึทืฆึผึตื‘ึนืช ื•ึฐื›ึธืจึทืช ืึถืชึพื”ึธืึฒืฉืึตืจึธื” ื•ึฐื›ึดืชึผึทืช ื ึฐื—ึทืฉื ื”ึทื ึผึฐื—ึนืฉืึถืช ืึฒืฉืึถืจึพืขึธืฉื‚ึธื” ืžึนืฉืึถื” ื›ึผึดื™ ืขึทื“ึพื”ึทื™ึผึธืžึดื™ื ื”ึธื”ึตืžึผึธื” ื”ึธื™ื•ึผ ื‘ึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ืžึฐืงึทื˜ึผึฐืจึดื™ื ืœื•ึน ื•ึทื™ึผึดืงึฐืจึธืึพืœื•ึน ื ึฐื—ึปืฉืึฐืชึผึธืŸืƒ 18.5. ื‘ึผึทื™ื”ื•ึธื” ืึฑืœึนื”ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึธื˜ึธื— ื•ึฐืึทื—ึฒืจึธื™ื• ืœึนืึพื”ึธื™ึธื” ื›ึธืžึนื”ื•ึผ ื‘ึผึฐื›ึนืœ ืžึทืœึฐื›ึตื™ ื™ึฐื”ื•ึผื“ึธื” ื•ึทืึฒืฉืึถืจ ื”ึธื™ื•ึผ ืœึฐืคึธื ึธื™ื•ืƒ 18.6. ื•ึทื™ึผึดื“ึฐื‘ึผึทืง ื‘ึผึทื™ื”ื•ึธื” ืœึนืึพืกึธืจ ืžึตืึทื—ึฒืจึธื™ื• ื•ึทื™ึผึดืฉืึฐืžึนืจ ืžึดืฆึฐื•ึบืชึธื™ื• ืึฒืฉืึถืจึพืฆึดื•ึผึธื” ื™ึฐื”ื•ึธื” ืึถืชึพืžึนืฉืึถื”ืƒ 18.7. ื•ึฐื”ึธื™ึธื” ื™ึฐื”ื•ึธื” ืขึดืžึผื•ึน ื‘ึผึฐื›ึนืœ ืึฒืฉืึถืจึพื™ึตืฆึตื ื™ึทืฉื‚ึฐื›ึผึดื™ืœ ื•ึทื™ึผึดืžึฐืจึนื“ ื‘ึผึฐืžึถืœึถืšึฐึพืึทืฉืึผื•ึผืจ ื•ึฐืœึนื ืขึฒื‘ึธื“ื•ึนืƒ
18.21. ืขึทืชึผึธื” ื”ึดื ึผึตื” ื‘ึธื˜ึทื—ึฐืชึผึธ ืœึผึฐืšึธ ืขึทืœึพืžึดืฉืึฐืขึถื ึถืช ื”ึทืงึผึธื ึถื” ื”ึธืจึธืฆื•ึผืฅ ื”ึทื–ึผึถื” ืขึทืœึพืžึดืฆึฐืจึทื™ึดื ืึฒืฉืึถืจ ื™ึดืกึผึธืžึตืšึฐ ืึดื™ืฉื ืขึธืœึธื™ื• ื•ึผื‘ึธื ื‘ึฐื›ึทืคึผื•ึน ื•ึผื ึฐืงึธื‘ึธื”ึผ ื›ึผึตืŸ ืคึผึทืจึฐืขึนื” ืžึถืœึถืšึฐึพืžึดืฆึฐืจึทื™ึดื ืœึฐื›ึธืœึพื”ึทื‘ึผึนื˜ึฐื—ึดื™ื ืขึธืœึธื™ื•ืƒ
18.24. ื•ึฐืึตื™ืšึฐ ืชึผึธืฉืึดื™ื‘ ืึตืช ืคึผึฐื ึตื™ ืคึทื—ึทืช ืึทื—ึทื“ ืขึทื‘ึฐื“ึตื™ ืึฒื“ึนื ึดื™ ื”ึทืงึผึฐื˜ึทื ึผึดื™ื ื•ึทืชึผึดื‘ึฐื˜ึทื— ืœึฐืšึธ ืขึทืœึพืžึดืฆึฐืจึทื™ึดื ืœึฐืจึถื›ึถื‘ ื•ึผืœึฐืคึธืจึธืฉืึดื™ืืƒ
19.16. ื”ึทื˜ึผึตื” ื™ึฐื”ื•ึธื” ืึธื–ึฐื ึฐืšึธ ื•ึผืฉืึฒืžึธืข ืคึผึฐืงึทื— ื™ึฐื”ื•ึธื” ืขึตื™ื ึถื™ืšึธ ื•ึผืจึฐืึตื” ื•ึผืฉืึฐืžึทืข ืึตืช ื“ึผึดื‘ึฐืจึตื™ ืกึทื ึฐื—ึตืจึดื™ื‘ ืึฒืฉืึถืจ ืฉืึฐืœึธื—ื•ึน ืœึฐื—ึธืจึตืฃ ืึฑืœึนื”ึดื™ื ื—ึธื™ืƒ
19.35. ื•ึทื™ึฐื”ึดื™ ื‘ึผึทืœึผึทื™ึฐืœึธื” ื”ึทื”ื•ึผื ื•ึทื™ึผึตืฆึตื ืžึทืœึฐืึทืšึฐ ื™ึฐื”ื•ึธื” ื•ึทื™ึผึทืšึฐ ื‘ึผึฐืžึทื—ึฒื ึตื” ืึทืฉืึผื•ึผืจ ืžึตืึธื” ืฉืึฐืžื•ึนื ึดื™ื ื•ึทื—ึฒืžึดืฉืึผึธื” ืึธืœึถืฃ ื•ึทื™ึผึทืฉืึฐื›ึผึดื™ืžื•ึผ ื‘ึทื‘ึผึนืงึถืจ ื•ึฐื”ึดื ึผึตื” ื›ึปืœึผึธื ืคึผึฐื’ึธืจึดื™ื ืžึตืชึดื™ืืƒ
23.8. ื•ึทื™ึผึธื‘ึตื ืึถืชึพื›ึผึธืœึพื”ึทื›ึผึนื”ึฒื ึดื™ื ืžึตืขึธืจึตื™ ื™ึฐื”ื•ึผื“ึธื” ื•ึทื™ึฐื˜ึทืžึผึตื ืึถืชึพื”ึทื‘ึผึธืžื•ึนืช ืึฒืฉืึถืจ ืงึดื˜ึผึฐืจื•ึผึพืฉืึธืžึผึธื” ื”ึทื›ึผึนื”ึฒื ึดื™ื ืžึดื’ึผึถื‘ึทืข ืขึทื“ึพื‘ึผึฐืึตืจ ืฉืึธื‘ึทืข ื•ึฐื ึธืชึทืฅ ืึถืชึพื‘ึผึธืžื•ึนืช ื”ึทืฉืึผึฐืขึธืจึดื™ื ืึฒืฉืึถืจึพืคึผึถืชึทื— ืฉืึทืขึทืจ ื™ึฐื”ื•ึนืฉืึปืขึท ืฉื‚ึทืจึพื”ึธืขึดื™ืจ ืึฒืฉืึถืจึพืขึทืœึพืฉื‚ึฐืžึนืื•ืœ ืึดื™ืฉื ื‘ึผึฐืฉืึทืขึทืจ ื”ึธืขึดื™ืจืƒ 23.9. ืึทืšึฐ ืœึนื ื™ึทืขึฒืœื•ึผ ื›ึผึนื”ึฒื ึตื™ ื”ึทื‘ึผึธืžื•ึนืช ืึถืœึพืžึดื–ึฐื‘ึผึทื— ื™ึฐื”ื•ึธื” ื‘ึผึดื™ืจื•ึผืฉืึธืœึธึดื ื›ึผึดื™ ืึดืึพืึธื›ึฐืœื•ึผ ืžึทืฆึผื•ึนืช ื‘ึผึฐืชื•ึนืšึฐ ืึฒื—ึตื™ื”ึถืืƒ
23.19. ื•ึฐื’ึทื ืึถืชึพื›ึผึธืœึพื‘ึผึธืชึผึตื™ ื”ึทื‘ึผึธืžื•ึนืช ืึฒืฉืึถืจ ื‘ึผึฐืขึธืจึตื™ ืฉืึนืžึฐืจื•ึนืŸ ืึฒืฉืึถืจ ืขึธืฉื‚ื•ึผ ืžึทืœึฐื›ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืœึฐื”ึทื›ึฐืขึดื™ืก ื”ึตืกึดื™ืจ ื™ึนืืฉืึดื™ึผึธื”ื•ึผ ื•ึทื™ึผึทืขึทืฉื‚ ืœึธื”ึถื ื›ึผึฐื›ึธืœึพื”ึทืžึผึทืขึฒืฉื‚ึดื™ื ืึฒืฉืึถืจ ืขึธืฉื‚ึธื” ื‘ึผึฐื‘ึตื™ืชึพืึตืœืƒ
23.26. ืึทืšึฐ ืœึนืึพืฉืึธื‘ ื™ึฐื”ื•ึธื” ืžึตื—ึฒืจื•ึนืŸ ืึทืคึผื•ึน ื”ึทื’ึผึธื“ื•ึนืœ ืึฒืฉืึถืจึพื—ึธืจึธื” ืึทืคึผื•ึน ื‘ึผึดื™ื”ื•ึผื“ึธื” ืขึทืœ ื›ึผึธืœึพื”ึทื›ึผึฐืขึธืกึดื™ื ืึฒืฉืึถืจ ื”ึดื›ึฐืขึดื™ืกื•ึน ืžึฐื ึทืฉืึผึถื”ืƒ 23.27. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ื’ึผึทื ืึถืชึพื™ึฐื”ื•ึผื“ึธื” ืึธืกึดื™ืจ ืžึตืขึทืœ ืคึผึธื ึทื™ ื›ึผึทืึฒืฉืึถืจ ื”ึฒืกึดืจึนืชึดื™ ืึถืชึพื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึผืžึธืึทืกึฐืชึผึดื™ ืึถืชึพื”ึธืขึดื™ืจ ื”ึทื–ึผึนืืช ืึฒืฉืึถืจึพื‘ึผึธื—ึทืจึฐืชึผึดื™ ืึถืชึพื™ึฐืจื•ึผืฉืึธืœึทึดื ื•ึฐืึถืชึพื”ึทื‘ึผึทื™ึดืช ืึฒืฉืึถืจ ืึธืžึทืจึฐืชึผึดื™ ื™ึดื”ึฐื™ึถื” ืฉืึฐืžึดื™ ืฉืึธืืƒ
23.29. ื‘ึผึฐื™ึธืžึธื™ื• ืขึธืœึธื” ืคึทืจึฐืขึนื” ื ึฐื›ึนื” ืžึถืœึถืšึฐึพืžึดืฆึฐืจึทื™ึดื ืขึทืœึพืžึถืœึถืšึฐ ืึทืฉืึผื•ึผืจ ืขึทืœึพื ึฐื”ึทืจึพืคึผึฐืจึธืช ื•ึทื™ึผึตืœึถืšึฐ ื”ึทืžึผึถืœึถืšึฐ ื™ึนืืฉืึดื™ึผึธื”ื•ึผ ืœึดืงึฐืจึธืืชื•ึน ื•ึทื™ึฐืžึดื™ืชึตื”ื•ึผ ื‘ึผึดืžึฐื’ึดื“ึผื•ึน ื›ึผึดืจึฐืึนืชื•ึน ืึนืชื•ึนืƒ' '
23.33. ื•ึทื™ึผึทืึทืกึฐืจึตื”ื•ึผ ืคึทืจึฐืขึนื” ื ึฐื›ึนื” ื‘ึฐืจึดื‘ึฐืœึธื” ื‘ึผึฐืึถืจึถืฅ ื—ึฒืžึธืช ื‘ืžืœืš ืžึดืžึผึฐืœึนืšึฐ ื‘ึผึดื™ืจื•ึผืฉืึธืœึธึดื ื•ึทื™ึผึดืชึผึถืŸึพืขึนื ึถืฉื ืขึทืœึพื”ึธืึธืจึถืฅ ืžึตืึธื” ื›ึดื›ึผึทืจึพื›ึผึถืกึถืฃ ื•ึฐื›ึดื›ึผึทืจ ื–ึธื”ึธื‘ืƒ
24.12. ื•ึทื™ึผึตืฆึตื ื™ึฐื”ื•ึนื™ึธื›ึดื™ืŸ ืžึถืœึถืšึฐึพื™ึฐื”ื•ึผื“ึธื” ืขึทืœึพืžึถืœึถืšึฐ ื‘ึผึธื‘ึถืœ ื”ื•ึผื ื•ึฐืึดืžึผื•ึน ื•ึทืขึฒื‘ึธื“ึธื™ื• ื•ึฐืฉื‚ึธืจึธื™ื• ื•ึฐืกึธืจึดื™ืกึธื™ื• ื•ึทื™ึผึดืงึผึทื— ืึนืชื•ึน ืžึถืœึถืšึฐ ื‘ึผึธื‘ึถืœ ื‘ึผึดืฉืึฐื ึทืช ืฉืึฐืžึนื ึถื” ืœึฐืžึธืœึฐื›ื•ึนืƒ 24.13. ื•ึทื™ึผื•ึนืฆึตื ืžึดืฉืึผึธื ืึถืชึพื›ึผึธืœึพืื•ึนืฆึฐืจื•ึนืช ื‘ึผึตื™ืช ื™ึฐื”ื•ึธื” ื•ึฐืื•ึนืฆึฐืจื•ึนืช ื‘ึผึตื™ืช ื”ึทืžึผึถืœึถืšึฐ ื•ึทื™ึฐืงึทืฆึผึตืฅ ืึถืชึพื›ึผึธืœึพื›ึผึฐืœึตื™ ื”ึทื–ึผึธื”ึธื‘ ืึฒืฉืึถืจ ืขึธืฉื‚ึธื” ืฉืึฐืœึนืžึนื” ืžึถืœึถืšึฐึพื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึฐื”ึตื™ื›ึทืœ ื™ึฐื”ื•ึธื” ื›ึผึทืึฒืฉืึถืจ ื“ึผึดื‘ึผึถืจ ื™ึฐื”ื•ึธื”ืƒ
24.15. ื•ึทื™ึผึถื’ึถืœ ืึถืชึพื™ึฐื”ื•ึนื™ึธื›ึดื™ืŸ ื‘ึผึธื‘ึถืœึธื” ื•ึฐืึถืชึพืึตื ื”ึทืžึผึถืœึถืšึฐ ื•ึฐืึถืชึพื ึฐืฉืึตื™ ื”ึทืžึผึถืœึถืšึฐ ื•ึฐืึถืชึพืกึธืจึดื™ืกึธื™ื• ื•ึฐืึตืช ืื•ืœื™ ืึตื™ืœึตื™ ื”ึธืึธืจึถืฅ ื”ื•ึนืœึดื™ืšึฐ ื’ึผื•ึนืœึธื” ืžึดื™ืจื•ึผืฉืึธืœึทึดื ื‘ึผึธื‘ึถืœึธื”ืƒ
25.8. ื•ึผื‘ึทื—ึนื“ึถืฉื ื”ึทื—ึฒืžึดื™ืฉืึดื™ ื‘ึผึฐืฉืึดื‘ึฐืขึธื” ืœึทื—ึนื“ึถืฉื ื”ึดื™ื ืฉืึฐื ึทืช ืชึผึฐืฉืึทืขึพืขึถืฉื‚ึฐืจึตื” ืฉืึธื ึธื” ืœึทืžึผึถืœึถืšึฐ ื ึฐื‘ึปื›ึทื“ึฐื ึถืืฆึผึทืจ ืžึถืœึถืšึฐึพื‘ึผึธื‘ึถืœ ื‘ึผึธื ื ึฐื‘ื•ึผื–ึทืจึฐืึฒื“ึธืŸ ืจึทื‘ึพื˜ึทื‘ึผึธื—ึดื™ื ืขึถื‘ึถื“ ืžึถืœึถืšึฐึพื‘ึผึธื‘ึถืœ ื™ึฐืจื•ึผืฉืึธืœึธึดืืƒ
25.13. ื•ึฐืึถืชึพืขึทืžึผื•ึผื“ึตื™ ื”ึทื ึผึฐื—ึนืฉืึถืช ืึฒืฉืึถืจ ื‘ึผึตื™ืชึพื™ึฐื”ื•ึธื” ื•ึฐืึถืชึพื”ึทืžึผึฐื›ึนื ื•ึนืช ื•ึฐืึถืชึพื™ึธื ื”ึทื ึผึฐื—ึนืฉืึถืช ืึฒืฉืึถืจ ื‘ึผึฐื‘ึตื™ืชึพื™ึฐื”ื•ึธื” ืฉืึดื‘ึผึฐืจื•ึผ ื›ึทืฉื‚ึฐื“ึผึดื™ื ื•ึทื™ึผึดืฉื‚ึฐืื•ึผ ืึถืชึพื ึฐื—ึปืฉืึฐืชึผึธื ื‘ึผึธื‘ึถืœึธื”ืƒ 25.14. ื•ึฐืึถืชึพื”ึทืกึผึดื™ืจึนืช ื•ึฐืึถืชึพื”ึทื™ึผึธืขึดื™ื ื•ึฐืึถืชึพื”ึทืžึฐื–ึทืžึผึฐืจื•ึนืช ื•ึฐืึถืชึพื”ึทื›ึผึทืคึผื•ึนืช ื•ึฐืึตืช ื›ึผึธืœึพื›ึผึฐืœึตื™ ื”ึทื ึผึฐื—ึนืฉืึถืช ืึฒืฉืึถืจ ื™ึฐืฉืึธืจึฐืชื•ึผึพื‘ึธื ืœึธืงึธื—ื•ึผืƒ 25.15. ื•ึฐืึถืชึพื”ึทืžึผึทื—ึฐืชึผื•ึนืช ื•ึฐืึถืชึพื”ึทืžึผึดื–ึฐืจึธืงื•ึนืช ืึฒืฉืึถืจ ื–ึธื”ึธื‘ ื–ึธื”ึธื‘ ื•ึทืึฒืฉืึถืจึพื›ึผึถืกึถืฃ ื›ึผึธืกึถืฃ ืœึธืงึทื— ืจึทื‘ึพื˜ึทื‘ึผึธื—ึดื™ืืƒ 25.16. ื”ึธืขึทืžึผื•ึผื“ึดื™ื ืฉืึฐื ึทื™ึดื ื”ึทื™ึผึธื ื”ึธืึถื—ึธื“ ื•ึฐื”ึทืžึผึฐื›ึนื ื•ึนืช ืึฒืฉืึถืจึพืขึธืฉื‚ึธื” ืฉืึฐืœึนืžึนื” ืœึฐื‘ึตื™ืช ื™ึฐื”ื•ึธื” ืœึนืึพื”ึธื™ึธื” ืžึดืฉืึฐืงึธืœ ืœึดื ึฐื—ึนืฉืึถืช ื›ึผึธืœึพื”ึทื›ึผึตืœึดื™ื ื”ึธืึตืœึผึถื”ืƒ 25.17. ืฉืึฐืžึนื ึถื” ืขึถืฉื‚ึฐืจึตื” ืึทืžึผึธื” ืงื•ึนืžึทืช ื”ึธืขึทืžึผื•ึผื“ ื”ึธืึถื—ึธื“ ื•ึฐื›ึนืชึถืจึถืช ืขึธืœึธื™ื• ื ึฐื—ึนืฉืึถืช ื•ึฐืงื•ึนืžึทืช ื”ึทื›ึผึนืชึถืจึถืช ืฉืึธืœึนืฉื ืืžื” ืึทืžึผื•ึนืช ื•ึผืฉื‚ึฐื‘ึธื›ึธื” ื•ึฐืจึดืžึผึนื ึดื™ื ืขึทืœึพื”ึทื›ึผึนืชึถืจึถืช ืกึธื‘ึดื™ื‘ ื”ึทื›ึผึนืœ ื ึฐื—ึนืฉืึถืช ื•ึฐื›ึธืึตืœึผึถื” ืœึทืขึทืžึผื•ึผื“ ื”ึทืฉืึผึตื ึดื™ ืขึทืœึพื”ึทืฉื‚ึผึฐื‘ึธื›ึธื”ืƒ''. None
2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.
4.21. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out.
4.34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon him; and the flesh of the child waxed warm. 4.35. Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes.
6.18. And when they came down to him, Elisha prayed unto the LORD, and said: โ€˜Smite this people, I pray Thee, with blindness.โ€™ And He smote them with blindness according to the word of Elisha.
12.5. And Jehoash said to the priests: โ€˜All the money of the hallowed things that is brought into the house of the LORD, in current money, the money of the persons for whom each man is rated, all the money that cometh into any manโ€™s heart to bring into the house of the LORD, 12.6. let the priests take it to them, every man from him that bestoweth it upon him; and they shall repair the breaches of the house, wheresoever any breach shall be found.โ€™
12.17. The forfeit money, and the sin money, was not brought into the house of the LORD; it was the priests.
18.3. And he did that which was right in the eyes of the LORD, according to all that David his father had done. 18.4. He removed the high places, and broke the pillars, and cut down the Asherah; and he broke in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did offer to it; and it was called Nehushtan. 18.5. He trusted in the LORD, the God of Israel; 18.6. For he cleaved to the LORD, he departed not from following Him, but kept His commandments, which the LORD commanded Moses. 18.7. And the LORD was with him: whithersoever he went forth he prospered; and he rebelled against the king of Assyria, and served him not.
18.21. Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt unto all that trust on him.
18.24. How then canst thou turn away the face of one captain, even of the least of my masters servants? and yet thou puttest thy trust on Egypt for chariots and for horsemen!
19.16. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear the words of Sennacherib, wherewith he hath sent him to taunt the living God.
19.35. And it came to pass that night, that the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses.
23.8. And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had made offerings, from Geba to Beer-sheba; and he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a manโ€™s left hand as he entered the gate of the city. 23.9. Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat unleavened bread among their brethren.
23.19. And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD, Josiah took away, and did to them according to all the acts that he had done in Beth-el.
23.26. Notwithstanding the LORD turned not from the fierceness of His great wrath, wherewith His anger was kindled against Judah, because of all the provocations wherewith Manasseh had provoked Him. 23.27. And the LORD said: โ€˜I will remove Judah also out of My sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said: My name shall be there.โ€™
23.29. In his days Pharaoh-necoh king of Egypt went up against the king of Assyria to the river Euphrates; and king Josiah went against him; and he slew him at Megiddo, when he had seen him. 23.30. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his fatherโ€™s stead.
23.33. And Pharaoh-necoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a fine of a hundred talents of silver, and a talent of gold.
24.12. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign. 24.13. And he carried out thence all the treasures of the house of the LORD, and the treasures of the kingโ€™s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.
24.15. And he carried away Jehoiachin to Babylon; and the kingโ€™s mother, and the kingโ€™s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon.
25.8. Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem.
25.13. And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon. 25.14. And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away. 25.15. And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away. 25.16. The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight. 25.17. The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network.' '. None
15. Hebrew Bible, 2 Samuel, 1.12, 4.5-4.12, 20.1, 21.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Jesus, relationship with Judas of โ€ข Judah โ€ข Judah (Amora) โ€ข Judah (kingdom) โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas, death of โ€ข Judas, relationship with Jesus of โ€ข Judea/Judah โ€ข Tamar, Judahโ€™s daughter in law

 Found in books: Avery Peck et al. (2014) 55; Gera (2014) 264, 396, 412; Potter Suh and Holladay (2021) 328; Scopello (2008) 356; Zawanowska and Wilk (2022) 527, 558


1.12. ื•ึทื™ึผึดืกึฐืคึผึฐื“ื•ึผ ื•ึทื™ึผึดื‘ึฐื›ึผื•ึผ ื•ึทื™ึผึธืฆึปืžื•ึผ ืขึทื“ึพื”ึธืขึธืจึถื‘ ืขึทืœึพืฉืึธืื•ึผืœ ื•ึฐืขึทืœึพื™ึฐื”ื•ึนื ึธืชึธืŸ ื‘ึผึฐื ื•ึน ื•ึฐืขึทืœึพืขึทื ื™ึฐื”ื•ึธื” ื•ึฐืขึทืœึพื‘ึผึตื™ืช ื™ึดืฉื‚ึฐืจึธืึตืœ ื›ึผึดื™ ื ึธืคึฐืœื•ึผ ื‘ึผึถื—ึธืจึถื‘ืƒ
4.5. ื•ึทื™ึผึตืœึฐื›ื•ึผ ื‘ึผึฐื ึตื™ึพืจึดืžึผื•ึนืŸ ื”ึทื‘ึผึฐืึตืจึนืชึดื™ ืจึตื›ึธื‘ ื•ึผื‘ึทืขึฒื ึธื” ื•ึทื™ึผึธื‘ึนืื•ึผ ื›ึผึฐื—ึนื ื”ึทื™ึผื•ึนื ืึถืœึพื‘ึผึตื™ืช ืึดื™ืฉื ื‘ึผึนืฉืึถืช ื•ึฐื”ื•ึผื ืฉืึนื›ึตื‘ ืึตืช ืžึดืฉืึฐื›ึผึทื‘ ื”ึทืฆึผึธื”ึณืจึธื™ึดืืƒ 4.6. ื•ึฐื”ึตื ึผึธื” ื‘ึผึธืื•ึผ ืขึทื“ึพืชึผื•ึนืšึฐ ื”ึทื‘ึผึทื™ึดืช ืœึนืงึฐื—ึตื™ ื—ึดื˜ึผึดื™ื ื•ึทื™ึผึทื›ึผึปื”ื•ึผ ืึถืœึพื”ึทื—ึนืžึถืฉื ื•ึฐืจึตื›ึธื‘ ื•ึผื‘ึทืขึฒื ึธื” ืึธื—ึดื™ื• ื ึดืžึฐืœึธื˜ื•ึผืƒ 4.7. ื•ึทื™ึผึธื‘ึนืื•ึผ ื”ึทื‘ึผึทื™ึดืช ื•ึฐื”ื•ึผืึพืฉืึนื›ึตื‘ ืขึทืœึพืžึดื˜ึผึธืชื•ึน ื‘ึผึทื—ึฒื“ึทืจ ืžึดืฉืึฐื›ึผึธื‘ื•ึน ื•ึทื™ึผึทื›ึผึปื”ื•ึผ ื•ึทื™ึฐืžึดืชึปื”ื•ึผ ื•ึทื™ึผึธืกึดื™ืจื•ึผ ืึถืชึพืจึนืืฉืื•ึน ื•ึทื™ึผึดืงึฐื—ื•ึผ ืึถืชึพืจึนืืฉืื•ึน ื•ึทื™ึผึตืœึฐื›ื•ึผ ื“ึผึถืจึถืšึฐ ื”ึธืขึฒืจึธื‘ึธื” ื›ึผึธืœึพื”ึทืœึผึธื™ึฐืœึธื”ืƒ 4.8. ื•ึทื™ึผึธื‘ึดืื•ึผ ืึถืชึพืจึนืืฉื ืึดื™ืฉืึพื‘ึผึนืฉืึถืช ืึถืœึพื“ึผึธื•ึดื“ ื—ึถื‘ึฐืจื•ึนืŸ ื•ึทื™ึผึนืืžึฐืจื•ึผ ืึถืœึพื”ึทืžึผึถืœึถืšึฐ ื”ึดื ึผึตื”ึพืจึนืืฉื ืึดื™ืฉืึพื‘ึผึนืฉืึถืช ื‘ึผึถืŸึพืฉืึธืื•ึผืœ ืึนื™ึดื‘ึฐืšึธ ืึฒืฉืึถืจ ื‘ึผึดืงึผึตืฉื ืึถืชึพื ึทืคึฐืฉืึถืšึธ ื•ึทื™ึผึดืชึผึตืŸ ื™ึฐื”ื•ึธื” ืœึทืื“ึนื ึดื™ ื”ึทืžึผึถืœึถืšึฐ ื ึฐืงึธืžื•ึนืช ื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื” ืžึดืฉืึผึธืื•ึผืœ ื•ึผืžึดื–ึผึทืจึฐืขื•ึนืƒ 4.9. ื•ึทื™ึผึทืขึทืŸ ื“ึผึธื•ึดื“ ืึถืชึพืจึตื›ึธื‘ ื•ึฐืึถืชึพื‘ึผึทืขึฒื ึธื” ืึธื—ึดื™ื• ื‘ึผึฐื ึตื™ ืจึดืžึผื•ึนืŸ ื”ึทื‘ึผึฐืึตืจึนืชึดื™ ื•ึทื™ึผึนืืžึถืจ ืœึธื”ึถื ื—ึทื™ึพื™ึฐื”ื•ึธื” ืึฒืฉืึถืจึพืคึผึธื“ึธื” ืึถืชึพื ึทืคึฐืฉืึดื™ ืžึดื›ึผึธืœึพืฆึธืจึธื”ืƒ' '4.11. ืึทืฃ ื›ึผึดื™ึพืึฒื ึธืฉืึดื™ื ืจึฐืฉืึธืขึดื™ื ื”ึธืจึฐื’ื•ึผ ืึถืชึพืึดื™ืฉืึพืฆึทื“ึผึดื™ืง ื‘ึผึฐื‘ึตื™ืชื•ึน ืขึทืœึพืžึดืฉืึฐื›ึผึธื‘ื•ึน ื•ึฐืขึทืชึผึธื” ื”ึฒืœื•ึนื ืึฒื‘ึทืงึผึตืฉื ืึถืชึพื“ึผึธืžื•ึน ืžึดื™ึผึถื“ึฐื›ึถื ื•ึผื‘ึดืขึทืจึฐืชึผึดื™ ืึถืชึฐื›ึถื ืžึดืŸึพื”ึธืึธืจึถืฅืƒ 4.12. ื•ึทื™ึฐืฆึทื• ื“ึผึธื•ึดื“ ืึถืชึพื”ึทื ึผึฐืขึธืจึดื™ื ื•ึทื™ึผึทื”ึทืจึฐื’ื•ึผื ื•ึทื™ึฐืงึทืฆึผึฐืฆื•ึผ ืึถืชึพื™ึฐื“ึตื™ื”ึถื ื•ึฐืึถืชึพืจึทื’ึฐืœึตื™ื”ึถื ื•ึทื™ึผึดืชึฐืœื•ึผ ืขึทืœึพื”ึทื‘ึผึฐืจึตื›ึธื” ื‘ึผึฐื—ึถื‘ึฐืจื•ึนืŸ ื•ึฐืึตืช ืจึนืืฉื ืึดื™ืฉืึพื‘ึผึนืฉืึถืช ืœึธืงึธื—ื•ึผ ื•ึทื™ึผึดืงึฐื‘ึผึฐืจื•ึผ ื‘ึฐืงึถื‘ึถืจึพืึทื‘ึฐื ึตืจ ื‘ึผึฐื—ึถื‘ึฐืจื•ึนืŸืƒ
20.1. ื•ึฐืฉืึธื ื ึดืงึฐืจึธื ืึดื™ืฉื ื‘ึผึฐืœึดื™ึผึทืขึทืœ ื•ึผืฉืึฐืžื•ึน ืฉืึถื‘ึทืข ื‘ึผึถืŸึพื‘ึผึดื›ึฐืจึดื™ ืึดื™ืฉื ื™ึฐืžึดื™ื ึดื™ ื•ึทื™ึผึดืชึฐืงึทืข ื‘ึผึทืฉืึผึนืคึธืจ ื•ึทื™ึผึนืืžึถืจ ืึตื™ืŸึพืœึธื ื•ึผ ื—ึตืœึถืง ื‘ึผึฐื“ึธื•ึดื“ ื•ึฐืœึนื ื ึทื—ึฒืœึธื”ึพืœึธื ื•ึผ ื‘ึผึฐื‘ึถืŸึพื™ึดืฉืึทื™ ืึดื™ืฉื ืœึฐืึนื”ึธืœึธื™ื• ื™ึดืฉื‚ึฐืจึธืึตืœืƒ
20.1. ื•ึทืขึฒืžึธืฉื‚ึธื ืœึนืึพื ึดืฉืึฐืžึทืจ ื‘ึผึทื—ึถืจึถื‘ ืึฒืฉืึถืจ ื‘ึผึฐื™ึทื“ึพื™ื•ึนืึธื‘ ื•ึทื™ึผึทื›ึผึตื”ื•ึผ ื‘ึธื”ึผ ืึถืœึพื”ึทื—ึนืžึถืฉื ื•ึทื™ึผึดืฉืึฐืคึผึนืšึฐ ืžึตืขึธื™ื• ืึทืจึฐืฆึธื” ื•ึฐืœึนืึพืฉืึธื ึธื” ืœื•ึน ื•ึทื™ึผึธืžึนืช ื•ึฐื™ื•ึนืึธื‘ ื•ึทืึฒื‘ึดื™ืฉืึทื™ ืึธื—ึดื™ื• ืจึธื“ึทืฃ ืึทื—ึฒืจึตื™ ืฉืึถื‘ึทืข ื‘ึผึถืŸึพื‘ึผึดื›ึฐืจึดื™ืƒ
21.9. ื•ึทื™ึผึดืชึผึฐื ึตื ื‘ึผึฐื™ึทื“ ื”ึทื’ึผึดื‘ึฐืขึนื ึดื™ื ื•ึทื™ึผึนืงึดื™ืขึปื ื‘ึผึธื”ึธืจ ืœึดืคึฐื ึตื™ ื™ึฐื”ื•ึธื” ื•ึทื™ึผึดืคึผึฐืœื•ึผ ืฉื‘ืขืชื™ื ืฉืึฐื‘ึทืขึฐืชึผึธื ื™ึธื—ึทื“ ื•ื”ื ื•ึฐื”ึตืžึผึธื” ื”ึปืžึฐืชื•ึผ ื‘ึผึดื™ืžึตื™ ืงึธืฆึดื™ืจ ื‘ึผึธืจึดืืฉืึนื ึดื™ื ืชื—ืœืช ื‘ึผึดืชึฐื—ึดืœึผึทืช ืงึฐืฆึดื™ืจ ืฉื‚ึฐืขึนืจึดื™ืืƒ''. None
1.12. and they mourned, and wept, and fasted until evening, for Shaแพฝul, and for Yehonatan his son, and for the people of the Lord, and for the house of Yisraแพฝel; because they were fallen by the sword.
4.5. And the sons of Rimmon the Beแพฝeroti, Rekhav and Baแฟพana, went, and came about the heat of the day to the house of Ish-boshet, who was lying down for his midday rest. 4.6. And they came into the midst of the house, as though they would have fetched wheat; and they smote him in the belly: and Rekhav and Baแฟพana his brother escaped. 4.7. For when they came into the house, he lay on his bed in his bedchamber, and they smote him, and slew him, and beheaded him, and took his head, and went away through the แฟพArava all night. 4.8. And they brought the head of Ish-boshet to David to ฤคevron, and said to the king, Behold the head of Ish-boshet the son of Shaแพฝul thy enemy, who sought thy life; and the Lord has avenged my lord the king this day of Shaแพฝul and of his seed. 4.9. And David answered Rekhav and Baแฟพana his brother, the sons of Rimmon the Beแพฝeroti, and said to them, As the Lord lives, who has redeemed my soul out of all adversity, 4.10. when one told me, saying, Behold, Shaแพฝul is dead, thinking to have brought good tidings, I took hold of him, and slew him in ลปiqlag, which was the reward I gave him for his tidings: 4.11. how much more, when wicked men have slain a righteous person in his own house upon his bed? shall I not therefore now require his blood of your hand, and take you away from the earth? 4.12. And David commanded his young men, and they slew them, and cut off their hands and their feet, and hanged them up over the pool in ฤคevron. But they took the head of Ish-boshet, and buried it in the tomb of Avner in ฤคevron.
20.1. And there happened to be there a worthless man, whose name was Sheva, the son of Bikhri, a Benyeminite: and he blew the shofar and said, We have no part in David, neither have we inheritance in the son of Yishay: every man to his tents, O Yisraแพฝel.
21.9. and he delivered them into the hands of the Givแฟพonim, and they hanged them on the hill before the Lord: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of the barley harvest.''. None
16. Hebrew Bible, Isaiah, 6.10, 10.32, 11.1-11.2, 11.6, 11.11-11.12, 36.6, 36.9, 37.17, 40.22, 56.4, 56.7, 61.10, 63.1-63.6, 65.11 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Jesus, relationship with Judas of โ€ข Judah โ€ข Judah (R.) โ€ข Judah (kingdom) โ€ข Judah (tribe) โ€ข Judah Maccabee โ€ข Judah b. Barzilai of Barcelona (Rabbi) โ€ข Judah bar Simon (R.) โ€ข Judah ha-Nasi, Rabbi โ€ข Judah, and Egypt โ€ข Judah, kingdom/province of โ€ข Judah, return to โ€ข Judah, society of โ€ข Judah, territory โ€ข Judas โ€ข Judas Maccabaeus โ€ข Judas Maccabeus โ€ข Judas Maccabeus, comparison to biblical heroes โ€ข Judas Maccabeusnan, prays โ€ข Judas, relationship with Jesus of โ€ข Judea/Judah โ€ข Simon, brother of Judas, of โ€ข Tamar and Judah โ€ข Tamar, Judahโ€™s daughter in law โ€ข prayer, Judas Maccabeus

 Found in books: Avery Peck et al. (2014) 246; Allen and Dunne (2022) 93; Bezzel and Pfeiffer (2021) 97, 101, 105, 114, 115, 120, 135; Fishbane (2003) 103, 200; Frey and Levison (2014) 219; Gera (2014) 139, 221, 298, 331; Gruen (2011) 289; Kaplan (2015) 73; Levison (2009) 57; Noam (2018) 44, 45, 46, 47; Roskovec and Huลกek (2021) 110; Salvesen et al (2020) 28, 29, 30, 31, 39, 40, 42, 151, 159, 162; Schwartz (2008) 62; Scopello (2008) 355; Stern (2004) 115; Zawanowska and Wilk (2022) 1


10.32. ืขื•ึนื“ ื”ึทื™ึผื•ึนื ื‘ึผึฐื ึนื‘ ืœึทืขึฒืžึนื“ ื™ึฐื ึนืคึตืฃ ื™ึธื“ื•ึน ื”ึทืจ ื‘ื™ืชึพื‘ึผึทืชึพ ืฆึดื™ึผื•ึนืŸ ื’ึผึดื‘ึฐืขึทืช ื™ึฐืจื•ึผืฉืึธืœึธึดืืƒ
11.1. ื•ึฐื”ึธื™ึธื” ื‘ึผึทื™ึผื•ึนื ื”ึทื”ื•ึผื ืฉืึนืจึถืฉื ื™ึดืฉืึทื™ ืึฒืฉืึถืจ ืขึนืžึตื“ ืœึฐื ึตืก ืขึทืžึผึดื™ื ืึตืœึธื™ื• ื’ึผื•ึนื™ึดื ื™ึดื“ึฐืจึนืฉืื•ึผ ื•ึฐื”ึธื™ึฐืชึธื” ืžึฐื ึปื—ึธืชื•ึน ื›ึผึธื‘ื•ึนื“ืƒ
11.1. ื•ึฐื™ึธืฆึธื ื—ึนื˜ึถืจ ืžึดื’ึผึตื–ึทืข ื™ึดืฉืึธื™ ื•ึฐื ึตืฆึถืจ ืžึดืฉืึผึธืจึธืฉืึธื™ื• ื™ึดืคึฐืจึถื”ืƒ 11.2. ื•ึฐื ึธื—ึธื” ืขึธืœึธื™ื• ืจื•ึผื—ึท ื™ึฐื”ื•ึธื” ืจื•ึผื—ึท ื—ึธื›ึฐืžึธื” ื•ึผื‘ึดื™ื ึธื” ืจื•ึผื—ึท ืขึตืฆึธื” ื•ึผื’ึฐื‘ื•ึผืจึธื” ืจื•ึผื—ึท ื“ึผึทืขึทืช ื•ึฐื™ึดืจึฐืึทืช ื™ึฐื”ื•ึธื”ืƒ
11.6. ื•ึฐื’ึธืจ ื–ึฐืึตื‘ ืขึดืึพื›ึผึถื‘ึถืฉื‚ ื•ึฐื ึธืžึตืจ ืขึดืึพื’ึผึฐื“ึดื™ ื™ึดืจึฐื‘ึผึธืฅ ื•ึฐืขึตื’ึถืœ ื•ึผื›ึฐืคึดื™ืจ ื•ึผืžึฐืจึดื™ื ื™ึทื—ึฐื“ึผึธื• ื•ึฐื ึทืขึทืจ ืงึธื˜ึนืŸ ื ึนื”ึตื’ ื‘ึผึธืืƒ

11.11. ื•ึฐื”ึธื™ึธื” ื‘ึผึทื™ึผื•ึนื ื”ึทื”ื•ึผื ื™ื•ึนืกึดื™ืฃ ืึฒื“ึนื ึธื™ ืฉืึตื ึดื™ืช ื™ึธื“ื•ึน ืœึดืงึฐื ื•ึนืช ืึถืชึพืฉืึฐืึธืจ ืขึทืžึผื•ึน ืึฒืฉืึถืจ ื™ึดืฉืึผึธืึตืจ ืžึตืึทืฉืึผื•ึผืจ ื•ึผืžึดืžึผึดืฆึฐืจึทื™ึดื ื•ึผืžึดืคึผึทืชึฐืจื•ึนืก ื•ึผืžึดื›ึผื•ึผืฉื ื•ึผืžึตืขึตื™ืœึธื ื•ึผืžึดืฉืึผึดื ึฐืขึธืจ ื•ึผืžึตื—ึฒืžึธืช ื•ึผืžึตืึดื™ึผึตื™ ื”ึทื™ึผึธืืƒ
11.12. ื•ึฐื ึธืฉื‚ึธื ื ึตืก ืœึทื’ึผื•ึนื™ึดื ื•ึฐืึธืกึทืฃ ื ึดื“ึฐื—ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึผื ึฐืคึปืฆื•ึนืช ื™ึฐื”ื•ึผื“ึธื” ื™ึฐืงึทื‘ึผึตืฅ ืžึตืึทืจึฐื‘ึผึทืข ื›ึผึทื ึฐืคื•ึนืช ื”ึธืึธืจึถืฅืƒ
36.6. ื”ึดื ึผึตื” ื‘ึธื˜ึทื—ึฐืชึผึธ ืขึทืœึพืžึดืฉืึฐืขึถื ึถืช ื”ึทืงึผึธื ึถื” ื”ึธืจึธืฆื•ึผืฅ ื”ึทื–ึผึถื” ืขึทืœึพืžึดืฆึฐืจึทื™ึดื ืึฒืฉืึถืจ ื™ึดืกึผึธืžึตืšึฐ ืึดื™ืฉื ืขึธืœึธื™ื• ื•ึผื‘ึธื ื‘ึฐื›ึทืคึผื•ึน ื•ึผื ึฐืงึธื‘ึธื”ึผ ื›ึผึตืŸ ืคึผึทืจึฐืขึนื” ืžึถืœึถืšึฐึพืžึดืฆึฐืจึทื™ึดื ืœึฐื›ึธืœึพื”ึทื‘ึผึนื˜ึฐื—ึดื™ื ืขึธืœึธื™ื•ืƒ
36.9. ื•ึฐืึตื™ืšึฐ ืชึผึธืฉืึดื™ื‘ ืึตืช ืคึผึฐื ึตื™ ืคึทื—ึทืช ืึทื—ึทื“ ืขึทื‘ึฐื“ึตื™ ืึฒื“ึนื ึดื™ ื”ึทืงึฐื˜ึทื ึผึดื™ื ื•ึทืชึผึดื‘ึฐื˜ึทื— ืœึฐืšึธ ืขึทืœึพืžึดืฆึฐืจึทื™ึดื ืœึฐืจึถื›ึถื‘ ื•ึผืœึฐืคึธืจึธืฉืึดื™ืืƒ
37.17. ื”ึทื˜ึผึตื” ื™ึฐื”ื•ึธื” ืึธื–ึฐื ึฐืšึธ ื•ึผืฉืึฐืžึธืข ืคึผึฐืงึทื— ื™ึฐื”ื•ึธื” ืขึตื™ื ึถืšึธ ื•ึผืจึฐืึตื” ื•ึผืฉืึฐืžึทืข ืึตืช ื›ึผึธืœึพื“ึผึดื‘ึฐืจึตื™ ืกึทื ึฐื—ึตืจึดื™ื‘ ืึฒืฉืึถืจ ืฉืึธืœึทื— ืœึฐื—ึธืจึตืฃ ืึฑืœึนื”ึดื™ื ื—ึธื™ืƒ
40.22. ื”ึทื™ึผึนืฉืึตื‘ ืขึทืœึพื—ื•ึผื’ ื”ึธืึธืจึถืฅ ื•ึฐื™ึนืฉืึฐื‘ึถื™ื”ึธ ื›ึผึทื—ึฒื’ึธื‘ึดื™ื ื”ึทื ึผื•ึนื˜ึถื” ื›ึทื“ึผึนืง ืฉืึธืžึทื™ึดื ื•ึทื™ึผึดืžึฐืชึผึธื—ึตื ื›ึผึธืึนื”ึถืœ ืœึธืฉืึธื‘ึถืชืƒ
56.4. ื›ึผึดื™ึพื›ึนื” ืึธืžึทืจ ื™ึฐื”ื•ึธื” ืœึทืกึผึธืจึดื™ืกึดื™ื ืึฒืฉืึถืจ ื™ึดืฉืึฐืžึฐืจื•ึผ ืึถืชึพืฉืึทื‘ึผึฐืชื•ึนืชึทื™ ื•ึผื‘ึธื—ึฒืจื•ึผ ื‘ึผึทืึฒืฉืึถืจ ื—ึธืคึธืฆึฐืชึผึดื™ ื•ึผืžึทื—ึฒื–ึดื™ืงึดื™ื ื‘ึผึดื‘ึฐืจึดื™ืชึดื™ืƒ
56.7. ื•ึทื”ึฒื‘ึดื™ืื•ึนืชึดื™ื ืึถืœึพื”ึทืจ ืงึธื“ึฐืฉืึดื™ ื•ึฐืฉื‚ึดืžึผึทื—ึฐืชึผึดื™ื ื‘ึผึฐื‘ึตื™ืช ืชึผึฐืคึดืœึผึธืชึดื™ ืขื•ึนืœึนืชึตื™ื”ึถื ื•ึฐื–ึดื‘ึฐื—ึตื™ื”ึถื ืœึฐืจึธืฆื•ึนืŸ ืขึทืœึพืžึดื–ึฐื‘ึผึฐื—ึดื™ ื›ึผึดื™ ื‘ึตื™ืชึดื™ ื‘ึผึตื™ืชึพืชึผึฐืคึดืœึผึธื” ื™ึดืงึผึธืจึตื ืœึฐื›ึธืœึพื”ึธืขึทืžึผึดื™ืืƒ
63.1. ื•ึฐื”ึตืžึผึธื” ืžึธืจื•ึผ ื•ึฐืขึดืฆึผึฐื‘ื•ึผ ืึถืชึพืจื•ึผื—ึท ืงึธื“ึฐืฉืื•ึน ื•ึทื™ึผึตื”ึธืคึตืšึฐ ืœึธื”ึถื ืœึฐืื•ึนื™ึตื‘ ื”ื•ึผื ื ึดืœึฐื—ึทืึพื‘ึผึธืืƒ
63.1. ืžึดื™ึพื–ึถื” ื‘ึผึธื ืžึตืึฑื“ื•ึนื ื—ึฒืžื•ึผืฅ ื‘ึผึฐื’ึธื“ึดื™ื ืžึดื‘ึผึธืฆึฐืจึธื” ื–ึถื” ื”ึธื“ื•ึผืจ ื‘ึผึดืœึฐื‘ื•ึผืฉืื•ึน ืฆึนืขึถื” ื‘ึผึฐืจึนื‘ ื›ึผึนื—ื•ึน ืึฒื ึดื™ ืžึฐื“ึทื‘ึผึตืจ ื‘ึผึดืฆึฐื“ึธืงึธื” ืจึทื‘ ืœึฐื”ื•ึนืฉืึดื™ืขึทืƒ 63.2. ืžึทื“ึผื•ึผืขึท ืึธื“ึนื ืœึดืœึฐื‘ื•ึผืฉืึถืšึธ ื•ึผื‘ึฐื’ึธื“ึถื™ืšึธ ื›ึผึฐื“ึนืจึตืšึฐ ื‘ึผึฐื’ึทืชืƒ 63.3. ืคึผื•ึผืจึธื” ื“ึผึธืจึทื›ึฐืชึผึดื™ ืœึฐื‘ึทื“ึผึดื™ ื•ึผืžึตืขึทืžึผึดื™ื ืึตื™ืŸึพืึดื™ืฉื ืึดืชึผึดื™ ื•ึฐืึถื“ึฐืจึฐื›ึตื ื‘ึผึฐืึทืคึผึดื™ ื•ึฐืึถืจึฐืžึฐืกึตื ื‘ึผึทื—ึฒืžึธืชึดื™ ื•ึฐื™ึตื– ื ึดืฆึฐื—ึธื ืขึทืœึพื‘ึผึฐื’ึธื“ึทื™ ื•ึฐื›ึธืœึพืžึทืœึฐื‘ึผื•ึผืฉืึทื™ ืึถื’ึฐืึธืœึฐืชึผึดื™ืƒ 63.4. ื›ึผึดื™ ื™ื•ึนื ื ึธืงึธื ื‘ึผึฐืœึดื‘ึผึดื™ ื•ึผืฉืึฐื ึทืช ื’ึผึฐืื•ึผืœึทื™ ื‘ึผึธืึธื”ืƒ 63.5. ื•ึฐืึทื‘ึผึดื™ื˜ ื•ึฐืึตื™ืŸ ืขึนื–ึตืจ ื•ึฐืึถืฉืึฐืชึผื•ึนืžึตื ื•ึฐืึตื™ืŸ ืกื•ึนืžึตืšึฐ ื•ึทืชึผื•ึนืฉืึทืข ืœึดื™ ื–ึฐืจึนืขึดื™ ื•ึทื—ึฒืžึธืชึดื™ ื”ึดื™ื ืกึฐืžึธื›ึธืชึฐื ึดื™ืƒ 63.6. ื•ึฐืึธื‘ื•ึผืก ืขึทืžึผึดื™ื ื‘ึผึฐืึทืคึผึดื™ ื•ึทืึฒืฉืึทื›ึผึฐืจึตื ื‘ึผึทื—ึฒืžึธืชึดื™ ื•ึฐืื•ึนืจึดื™ื“ ืœึธืึธืจึถืฅ ื ึดืฆึฐื—ึธืืƒ
65.11. ื•ึฐืึทืชึผึถื ืขึนื–ึฐื‘ึตื™ ื™ึฐื”ื•ึธื” ื”ึทืฉืึผึฐื›ึตื—ึดื™ื ืึถืชึพื”ึทืจ ืงึธื“ึฐืฉืึดื™ ื”ึทืขึนืจึฐื›ึดื™ื ืœึทื’ึผึทื“ ืฉืึปืœึฐื—ึธืŸ ื•ึฐื”ึทืžึฐืžึทืœึฐืึดื™ื ืœึทืžึฐื ึดื™ ืžึดืžึฐืกึธืšึฐืƒ' '. None
6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.โ€™
10.32. This very day shall he halt at Nob, Shaking his hand at the mount of the daughter of Zion, The hill of Jerusalem.
11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots. 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them.

11.11. And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea.
11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth.
36.6. Behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt to all that trust on him.
36.9. How then canst thou turn away the face of one captain, even of the least of my masterโ€™s servants? yet thou puttest thy trust on Egypt for chariots and for horsemen!
37.17. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear all the words of Sennacherib, who hath sent to taunt the living God.
40.22. It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;
56.4. For thus saith the LORD Concerning the eunuchs that keep My sabbaths, And choose the things that please Me, And hold fast by My covet:
56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.
61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.
63.1. โ€™Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?โ€™โ€” โ€™I that speak in victory, mighty to save.โ€™โ€” 63.2. โ€™Wherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?โ€™โ€” 63.3. โ€™I have trodden the winepress alone, and of the peoples there was no man with Me; yea, I trod them in Mine anger, and trampled them in My fury; and their lifeblood is dashed against My garments, and I have stained all My raiment. 63.4. For the day of vengeance that was in My heart, and My year of redemption are come. 63.5. And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, And My fury, it upheld Me. 63.6. And I trod down the peoples in Mine anger, and made them drunk with My fury, and I poured out their lifeblood on the earth.โ€™
65.11. But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,' '. None
17. Hebrew Bible, Jeremiah, 3.16-3.17, 31.31-31.34, 38.7, 39.10-39.11 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Judah โ€ข Judah (person) โ€ข Judah (tribe) โ€ข Judah ben Simon โ€ข Judah place โ€ข Judah the Patriarch, Judaic traditions, law in โ€ข Judah, Jeremiah in โ€ข Judah, kingdom/province of โ€ข Judas โ€ข Judas Maccabeus โ€ข Judea/Judah โ€ข Kingship, of Judah Southern โ€ข R. Judah I (the Prince), i

 Found in books: Allen and Dunne (2022) 92, 94; Beyerle and Goff (2022) 231; Bezzel and Pfeiffer (2021) 101; Gera (2014) 139, 364; Levine (2005) 32; Levison (2009) 256, 418; Poorthuis and Schwartz (2014) 144; Salvesen et al (2020) 31, 104; Stuckenbruck (2007) 117, 601; Visnjic (2021) 177


3.16. ื•ึฐื”ึธื™ึธื” ื›ึผึดื™ ืชึดืจึฐื‘ึผื•ึผ ื•ึผืคึฐืจึดื™ืชึถื ื‘ึผึธืึธืจึถืฅ ื‘ึผึทื™ึผึธืžึดื™ื ื”ึธื”ึตืžึผึธื” ื ึฐืึปืึพื™ึฐื”ื•ึธื” ืœึนืึพื™ึนืืžึฐืจื•ึผ ืขื•ึนื“ ืึฒืจื•ึนืŸ ื‘ึผึฐืจึดื™ืชึพื™ึฐื”ื•ึธื” ื•ึฐืœึนื ื™ึทืขึฒืœึถื” ืขึทืœึพืœึตื‘ ื•ึฐืœึนื ื™ึดื–ึฐื›ึผึฐืจื•ึผึพื‘ื•ึน ื•ึฐืœึนื ื™ึดืคึฐืงึนื“ื•ึผ ื•ึฐืœึนื ื™ึตืขึธืฉื‚ึถื” ืขื•ึนื“ืƒ 3.17. ื‘ึผึธืขึตืช ื”ึทื”ึดื™ื ื™ึดืงึฐืจึฐืื•ึผ ืœึดื™ืจื•ึผืฉืึธืœึทึดื ื›ึผึดืกึผึตื ื™ึฐื”ื•ึธื” ื•ึฐื ึดืงึฐื•ึผื•ึผ ืึตืœึถื™ื”ึธ ื›ึธืœึพื”ึทื’ึผื•ึนื™ึดื ืœึฐืฉืึตื ื™ึฐื”ื•ึธื” ืœึดื™ืจื•ึผืฉืึธืœึธึดื ื•ึฐืœึนืึพื™ึตืœึฐื›ื•ึผ ืขื•ึนื“ ืึทื—ึฒืจึตื™ ืฉืึฐืจึดืจื•ึผืช ืœึดื‘ึผึธื ื”ึธืจึธืขืƒ
31.31. ื”ึดื ึผึตื” ื™ึธืžึดื™ื ื‘ึผึธืึดื™ื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื•ึฐื›ึธืจึทืชึผึดื™ ืึถืชึพื‘ึผึตื™ืช ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึฐืึถืชึพื‘ึผึตื™ืช ื™ึฐื”ื•ึผื“ึธื” ื‘ึผึฐืจึดื™ืช ื—ึฒื“ึธืฉืึธื”ืƒ 31.32. ืœึนื ื›ึทื‘ึผึฐืจึดื™ืช ืึฒืฉืึถืจ ื›ึผึธืจึทืชึผึดื™ ืึถืชึพืึฒื‘ื•ึนืชึธื ื‘ึผึฐื™ื•ึนื ื”ึถื—ึฑื–ึดื™ืงึดื™ ื‘ึฐื™ึธื“ึธื ืœึฐื”ื•ึนืฆึดื™ืึธื ืžึตืึถืจึถืฅ ืžึดืฆึฐืจึธื™ึดื ืึฒืฉืึถืจึพื”ึตืžึผึธื” ื”ึตืคึตืจื•ึผ ืึถืชึพื‘ึผึฐืจึดื™ืชึดื™ ื•ึฐืึธื ึนื›ึดื™ ื‘ึผึธืขึทืœึฐืชึผึดื™ ื‘ึธื ื ึฐืึปืึพื™ึฐื”ื•ึธื”ืƒ 31.33. ื›ึผึดื™ ื–ึนืืช ื”ึทื‘ึผึฐืจึดื™ืช ืึฒืฉืึถืจ ืึถื›ึฐืจึนืช ืึถืชึพื‘ึผึตื™ืช ื™ึดืฉื‚ึฐืจึธืึตืœ ืึทื—ึฒืจึตื™ ื”ึทื™ึผึธืžึดื™ื ื”ึธื”ึตื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื ึธืชึทืชึผึดื™ ืึถืชึพืชึผื•ึนืจึธืชึดื™ ื‘ึผึฐืงึดืจึฐื‘ึผึธื ื•ึฐืขึทืœึพืœึดื‘ึผึธื ืึถื›ึฐืชึผึฒื‘ึถื ึผึธื” ื•ึฐื”ึธื™ึดื™ืชึดื™ ืœึธื”ึถื ืœึตืืœึนื”ึดื™ื ื•ึฐื”ึตืžึผึธื” ื™ึดื”ึฐื™ื•ึผึพืœึดื™ ืœึฐืขึธืืƒ 31.34. ื•ึฐืœึนื ื™ึฐืœึทืžึผึฐื“ื•ึผ ืขื•ึนื“ ืึดื™ืฉื ืึถืชึพืจึตืขึตื”ื•ึผ ื•ึฐืึดื™ืฉื ืึถืชึพืึธื—ึดื™ื• ืœึตืืžึนืจ ื“ึผึฐืขื•ึผ ืึถืชึพื™ึฐื”ื•ึธื” ื›ึผึดื™ึพื›ื•ึผืœึผึธื ื™ึตื“ึฐืขื•ึผ ืื•ึนืชึดื™ ืœึฐืžึดืงึฐื˜ึทื ึผึธื ื•ึฐืขึทื“ึพื’ึผึฐื“ื•ึนืœึธื ื ึฐืึปืึพื™ึฐื”ื•ึธื” ื›ึผึดื™ ืึถืกึฐืœึทื— ืœึทืขึฒื•ึบื ึธื ื•ึผืœึฐื—ึทื˜ึผึธืืชึธื ืœึนื ืึถื–ึฐื›ึผึธืจึพืขื•ึนื“ืƒ
38.7. ื•ึทื™ึผึดืฉืึฐืžึทืข ืขึถื‘ึถื“ึพืžึถืœึถืšึฐ ื”ึทื›ึผื•ึผืฉืึดื™ ืึดื™ืฉื ืกึธืจึดื™ืก ื•ึฐื”ื•ึผื ื‘ึผึฐื‘ึตื™ืช ื”ึทืžึผึถืœึถืšึฐ ื›ึผึดื™ึพื ึธืชึฐื ื•ึผ ืึถืชึพื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ืึถืœึพื”ึทื‘ึผื•ึนืจ ื•ึฐื”ึทืžึผึถืœึถืšึฐ ื™ื•ึนืฉืึตื‘ ื‘ึผึฐืฉืึทืขึทืจ ื‘ึผึดื ึฐื™ึธืžึดืŸืƒ' '39.11. ื•ึทื™ึฐืฆึทื• ื ึฐื‘ื•ึผื›ึทื“ึฐืจึถืืฆึผึทืจ ืžึถืœึถืšึฐึพื‘ึผึธื‘ึถืœ ืขึทืœึพื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ื‘ึผึฐื™ึทื“ ื ึฐื‘ื•ึผื–ึทืจึฐืึฒื“ึธืŸ ืจึทื‘ึพื˜ึทื‘ึผึธื—ึดื™ื ืœึตืืžึนืจืƒ''. None
3.16. And it shall come to pass, when ye are multiplied and increased in the land, in those days, saith the LORD, they shall say no more: The ark of the covet of the LORD; neither shall it come to mind; neither shall they make mention of it; neither shall they miss it; neither shall it be made any more. 3.17. At that time they shall call Jerusalem The throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem; neither shall they walk any more after the stubbornness of their evil heart.
31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: โ€˜Know the LORDโ€™; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.
38.7. Now when Ebed-melech the Ethiopian, an officer, who was in the kingโ€™s house, heard that they had put Jeremiah in the pit; the king then sitting in the gate of Benjamin;
39.10. But Nebuzaradan the captain of the guard left of the poor of the people, that had nothing, in the land of Judah, and gave them vineyards and fields in that day. 39.11. Now Nebuchadrezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying:' '. None
18. Hebrew Bible, Judges, 3.7, 3.9, 3.11, 4.5, 6.34, 11.34, 11.39, 17.6, 18.1, 19.1 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Hezekiah, king of Judah โ€ข Jesus, relationship with Judas of โ€ข Jonathan, brother of Judas โ€ข Josiah, king of Judah โ€ข Judah โ€ข Judah (tribe) โ€ข Judah, Judahite โ€ข Judah, kingdom of โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Judas Maccabeus โ€ข Judas Maccabeus, comparison to biblical heroes โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas Maccabeusnan, prays โ€ข Judas, as Abraham-like figure โ€ข Judas, death of โ€ข Judas, destiny of โ€ข Judas, relationship with Jesus of โ€ข Judea/Judah โ€ข Manasseh, king of Judah โ€ข Tamar, Judahโ€™s daughter in law

 Found in books: Estes (2020) 63; FaรŸbeck and Killebrew (2016) 335; Gera (2014) 107, 181, 228, 254, 255, 292, 318, 319, 377, 448; Gordon (2020) 53; Levison (2009) 162; Noam (2018) 50; Potter Suh and Holladay (2021) 328; Scopello (2008) 115, 356


3.7. ื•ึทื™ึผึทืขึฒืฉื‚ื•ึผ ื‘ึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ืึถืชึพื”ึธืจึทืข ื‘ึผึฐืขึตื™ื ึตื™ ื™ึฐื”ื•ึธื” ื•ึทื™ึผึดืฉืึฐื›ึผึฐื—ื•ึผ ืึถืชึพื™ึฐื”ื•ึธื” ืึฑืœึนื”ึตื™ื”ึถื ื•ึทื™ึผึทืขึทื‘ึฐื“ื•ึผ ืึถืชึพื”ึทื‘ึผึฐืขึธืœึดื™ื ื•ึฐืึถืชึพื”ึธืึฒืฉืึตืจื•ึนืชืƒ
3.9. ื•ึทื™ึผึดื–ึฐืขึฒืงื•ึผ ื‘ึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ืึถืœึพื™ึฐื”ื•ึธื” ื•ึทื™ึผึธืงึถื ื™ึฐื”ื•ึธื” ืžื•ึนืฉืึดื™ืขึท ืœึดื‘ึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึทื™ึผื•ึนืฉืึดื™ืขึตื ืึตืช ืขึธืชึฐื ึดื™ืึตืœ ื‘ึผึถืŸึพืงึฐื ึทื– ืึฒื—ึดื™ ื›ึธืœึตื‘ ื”ึทืงึผึธื˜ึนืŸ ืžึดืžึผึถื ึผื•ึผืƒ
3.11. ื•ึทืชึผึดืฉืึฐืงึนื˜ ื”ึธืึธืจึถืฅ ืึทืจึฐื‘ึผึธืขึดื™ื ืฉืึธื ึธื” ื•ึทื™ึผึธืžึธืช ืขึธืชึฐื ึดื™ืึตืœ ื‘ึผึถืŸึพืงึฐื ึทื–ืƒ
4.5. ื•ึฐื”ึดื™ื ื™ื•ึนืฉืึถื‘ึถืช ืชึผึทื—ึทืชึพืชึผึนืžึถืจ ื“ึผึฐื‘ื•ึนืจึธื” ื‘ึผึตื™ืŸ ื”ึธืจึธืžึธื” ื•ึผื‘ึตื™ืŸ ื‘ึผึตื™ืชึพืึตืœ ื‘ึผึฐื”ึทืจ ืึถืคึฐืจึธื™ึดื ื•ึทื™ึผึทืขึฒืœื•ึผ ืึตืœึถื™ื”ึธ ื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ืœึทืžึผึดืฉืึฐืคึผึธื˜ืƒ
6.34. ื•ึฐืจื•ึผื—ึท ื™ึฐื”ื•ึธื” ืœึธื‘ึฐืฉืึธื” ืึถืชึพื’ึผึดื“ึฐืขื•ึนืŸ ื•ึทื™ึผึดืชึฐืงึทืข ื‘ึผึทืฉืึผื•ึนืคึธืจ ื•ึทื™ึดื–ึผึธืขึตืง ืึฒื‘ึดื™ืขึถื–ึถืจ ืึทื—ึฒืจึธื™ื•ืƒ
11.34. ื•ึทื™ึผึธื‘ึนื ื™ึดืคึฐืชึผึธื— ื”ึทืžึผึดืฆึฐืคึผึธื” ืึถืœึพื‘ึผึตื™ืชื•ึน ื•ึฐื”ึดื ึผึตื” ื‘ึดืชึผื•ึน ื™ึนืฆึตืืช ืœึดืงึฐืจึธืืชื•ึน ื‘ึฐืชึปืคึผึดื™ื ื•ึผื‘ึดืžึฐื—ึนืœื•ึนืช ื•ึฐืจึทืง ื”ึดื™ื ื™ึฐื—ึดื™ื“ึธื” ืึตื™ืŸึพืœื•ึน ืžึดืžึผึถื ึผื•ึผ ื‘ึผึตืŸ ืื•ึนึพื‘ึทืชืƒ
11.39. ื•ึทื™ึฐื”ึดื™ ืžึดืงึผึตืฅ ืฉืึฐื ึทื™ึดื ื—ึณื“ึธืฉืึดื™ื ื•ึทืชึผึธืฉืึธื‘ ืึถืœึพืึธื‘ึดื™ื”ึธ ื•ึทื™ึผึทืขึทืฉื‚ ืœึธื”ึผ ืึถืชึพื ึดื“ึฐืจื•ึน ืึฒืฉืึถืจ ื ึธื“ึธืจ ื•ึฐื”ึดื™ื ืœึนืึพื™ึธื“ึฐืขึธื” ืึดื™ืฉื ื•ึทืชึผึฐื”ึดื™ึพื—ึนืง ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตืœืƒ
17.6. ื‘ึผึทื™ึผึธืžึดื™ื ื”ึธื”ึตื ืึตื™ืŸ ืžึถืœึถืšึฐ ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตืœ ืึดื™ืฉื ื”ึทื™ึผึธืฉืึธืจ ื‘ึผึฐืขึตื™ื ึธื™ื• ื™ึทืขึฒืฉื‚ึถื”ืƒ
18.1. ื‘ึผึทื™ึผึธืžึดื™ื ื”ึธื”ึตื ืึตื™ืŸ ืžึถืœึถืšึฐ ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึผื‘ึทื™ึผึธืžึดื™ื ื”ึธื”ึตื ืฉืึตื‘ึถื˜ ื”ึทื“ึผึธื ึดื™ ืžึฐื‘ึทืงึผึถืฉืึพืœื•ึน ื ึทื—ึฒืœึธื” ืœึธืฉืึถื‘ึถืช ื›ึผึดื™ ืœึนืึพื ึธืคึฐืœึธื” ืœึผื•ึน ืขึทื“ึพื”ึทื™ึผื•ึนื ื”ึทื”ื•ึผื ื‘ึผึฐืชื•ึนืšึฐึพืฉืึดื‘ึฐื˜ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึฐื ึทื—ึฒืœึธื”ืƒ
18.1. ื›ึผึฐื‘ึนืึฒื›ึถื ืชึผึธื‘ึนืื•ึผ ืึถืœึพืขึทื ื‘ึผึนื˜ึตื—ึท ื•ึฐื”ึธืึธืจึถืฅ ืจึทื—ึฒื‘ึทืช ื™ึธื“ึทื™ึดื ื›ึผึดื™ึพื ึฐืชึธื ึธื”ึผ ืึฑืœึนื”ึดื™ื ื‘ึผึฐื™ึถื“ึฐื›ึถื ืžึธืงื•ึนื ืึฒืฉืึถืจ ืึตื™ืŸึพืฉืึธื ืžึทื—ึฐืกื•ึนืจ ื›ึผึธืœึพื“ึผึธื‘ึธืจ ืึฒืฉืึถืจ ื‘ึผึธืึธืจึถืฅืƒ
19.1. ื•ึฐืœึนืึพืึธื‘ึธื” ื”ึธืึดื™ืฉื ืœึธืœื•ึผืŸ ื•ึทื™ึผึธืงึธื ื•ึทื™ึผึตืœึถืšึฐ ื•ึทื™ึผึธื‘ึนื ืขึทื“ึพื ึนื›ึทื— ื™ึฐื‘ื•ึผืก ื”ึดื™ื ื™ึฐืจื•ึผืฉืึธืœึธึดื ื•ึฐืขึดืžึผื•ึน ืฆึถืžึถื“ ื—ึฒืžื•ึนืจึดื™ื ื—ึฒื‘ื•ึผืฉืึดื™ื ื•ึผืคึดื™ืœึทื’ึฐืฉืื•ึน ืขึดืžึผื•ึนืƒ
19.1. ื•ึทื™ึฐื”ึดื™ ื‘ึผึทื™ึผึธืžึดื™ื ื”ึธื”ึตื ื•ึผืžึถืœึถืšึฐ ืึตื™ืŸ ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตืœ ื•ึทื™ึฐื”ึดื™ ืึดื™ืฉื ืœึตื•ึดื™ ื’ึผึธืจ ื‘ึผึฐื™ึทืจึฐื›ึผึฐืชึตื™ ื”ึทืจึพืึถืคึฐืจึทื™ึดื ื•ึทื™ึผึดืงึผึทื—ึพืœื•ึน ืึดืฉืึผึธื” ืคึดื™ืœึถื’ึถืฉื ืžึดื‘ึผึตื™ืช ืœึถื—ึถื ื™ึฐื”ื•ึผื“ึธื”ืƒ' '. None
3.7. And the children of Yisraแพฝel did evil in the sight of the Lord, and forgot the Lord their God, and served the Baแฟพalim and the Asherot.
3.9. And when the children of Yisraแพฝel cried to the Lord, the Lord raised up a deliverer to the children of Yisraแพฝel, who delivered them, namely, แฟพOtniแพฝel the son of Qenaz, Kalevโ€™s younger brother.
3.11. And the land was quiet for forty years. And แฟพOtniแพฝel the son of Qenaz died.
4.5. And she dwelt under the palm tree of Devora between Rama and Bet-el in mount Efrayim: and the children of Yisraแพฝel came up to her for judgment.
6.34. But the spirit of the Lord clothed Gidแฟพon, and he blew a shofar; and Avi-แฟพezer mustered behind him.
11.34. And Yiftaฤฅ came to Miลผpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.
11.39. And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisraแพฝel,
17.6. In those days there was no king in Yisraแพฝel, but every man did that which was right in his own eyes.
18.1. In those days there was no king in Yisraแพฝel: and in those days the tribe of the Dani sought for itself an inheritance to dwell in; for to that day a due inheritance had not fallen to their share among the tribes of Yisraแพฝel.
19.1. And it came to pass in those days, when there was no king in Yisraแพฝel that there was a certain Levite sojourning on the far side of mount Efrayim, who took to him a concubine out of Bet-leฤฅem-yehuda.' '. None
19. None, None, nan (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Judah โ€ข Judas, death of โ€ข Tamar, Judahโ€™s daughter in law

 Found in books: Gera (2014) 319; Grypeou and Spurling (2009) 234; Potter Suh and Holladay (2021) 324; Zawanowska and Wilk (2022) 365


20. Hebrew Bible, Ezekiel, 44.9, 45.12 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Josiah, King of Judah, Judah, kingdom of โ€ข Judah โ€ข Judah (person) โ€ข Judah (tribe) โ€ข Judah Nagar โ€ข Judah, R. โ€ข Judah, kingdom of โ€ข Judah, kingdom of, Levitical settlements of โ€ข Judah, kingdom of, scale weights of โ€ข Tamar and Judah

 Found in books: Bezzel and Pfeiffer (2021) 120; Gordon (2020) 46, 93, 96, 115; Gruen (2011) 289; Heymans (2021) 145; Kaplan (2015) 57; Levison (2009) 165, 256, 257, 258, 259, 260; Lieber (2014) 28


44.9. ื›ึผึนื”ึพืึธืžึทืจ ืึฒื“ึนื ึธื™ ื™ึฐื”ื•ึดื” ื›ึผึธืœึพื‘ึผึถืŸึพื ึตื›ึธืจ ืขึถืจึถืœ ืœึตื‘ ื•ึฐืขึถืจึถืœ ื‘ึผึธืฉื‚ึธืจ ืœึนื ื™ึธื‘ื•ึนื ืึถืœึพืžึดืงึฐื“ึผึธืฉืึดื™ ืœึฐื›ึธืœึพื‘ึผึถืŸึพื ึตื›ึธืจ ืึฒืฉืึถืจ ื‘ึผึฐืชื•ึนืšึฐ ื‘ึผึฐื ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœืƒ
45.12. ื•ึฐื”ึทืฉืึผึถืงึถืœ ืขึถืฉื‚ึฐืจึดื™ื ื’ึผึตืจึธื” ืขึถืฉื‚ึฐืจึดื™ื ืฉืึฐืงึธืœึดื™ื ื—ึฒืžึดืฉืึผึธื” ื•ึฐืขึถืฉื‚ึฐืจึดื™ื ืฉืึฐืงึธืœึดื™ื ืขึฒืฉื‚ึธืจึธื” ื•ึทื—ึฒืžึดืฉืึผึธื” ืฉืึถืงึถืœ ื”ึทืžึผึธื ึถื” ื™ึดื”ึฐื™ึถื” ืœึธื›ึถืืƒ' '. None
44.9. Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel.
45.12. And the shekel shall be twenty gerahs; twenty shekels, five and twenty shekels, ten, and five shekels, shall be your maneh.' '. None
21. Hebrew Bible, Haggai, 1.14 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: โ€ข Judah (tribe) โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, prays

 Found in books: Gera (2014) 189; Levison (2009) 136


1.14. ื•ึทื™ึผึธืขึทืจ ื™ึฐื”ื•ึธื” ืึถืชึพืจื•ึผื—ึท ื–ึฐืจึปื‘ึผึธื‘ึถืœ ื‘ึผึถืŸึพืฉืึทืœึฐืชึผึดื™ืึตืœ ืคึผึทื—ึทืช ื™ึฐื”ื•ึผื“ึธื” ื•ึฐืึถืชึพืจื•ึผื—ึท ื™ึฐื”ื•ึนืฉืึปืขึท ื‘ึผึถืŸึพื™ึฐื”ื•ึนืฆึธื“ึธืง ื”ึทื›ึผึนื”ึตืŸ ื”ึทื’ึผึธื“ื•ึนืœ ื•ึฐืึถืชึพืจื•ึผื—ึท ื›ึผึนืœ ืฉืึฐืึตืจึดื™ืช ื”ึธืขึธื ื•ึทื™ึผึธื‘ึนืื•ึผ ื•ึทื™ึผึทืขึฒืฉื‚ื•ึผ ืžึฐืœึธืื›ึธื” ื‘ึผึฐื‘ึตื™ืชึพื™ึฐื”ื•ึธื” ืฆึฐื‘ึธืื•ึนืช ืึฑืœึนื”ึตื™ื”ึถืืƒ''. None
1.14. And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remt of the people; and they came and did work in the house of the LORD of hosts, their God,''. None
22. Hebrew Bible, 1 Chronicles, 2.9, 23.4 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Judah (kingdom) โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Tamar (daughter-in-law of Judah), daughter of Aram โ€ข Tamar (daughter-in-law of Judah), daughter of Mardi โ€ข Tamar (daughter-in-law of Judah), daughter of Shem โ€ข Tamar and Judah โ€ข Testament of Judah

 Found in books: Gordon (2020) 77; Gruen (2011) 291; Monnickendam (2020) 179; Zawanowska and Wilk (2022) 1


2.9. ื•ึผื‘ึฐื ึตื™ ื—ึถืฆึฐืจื•ึนืŸ ืึฒืฉืึถืจ ื ื•ึนืœึทื“ึพืœื•ึน ืึถืชึพื™ึฐืจึทื—ึฐืžึฐืึตืœ ื•ึฐืึถืชึพืจึธื ื•ึฐืึถืชึพื›ึผึฐืœื•ึผื‘ึธื™ืƒ
23.4. ืžึตืึตืœึผึถื” ืœึฐื ึทืฆึผึตื—ึท ืขึทืœึพืžึฐืœึถืื›ึถืช ื‘ึผึตื™ืชึพื™ึฐื”ื•ึธื” ืขึถืฉื‚ึฐืจึดื™ื ื•ึฐืึทืจึฐื‘ึผึธืขึธื” ืึธืœึถืฃ ื•ึฐืฉืึนื˜ึฐืจึดื™ื ื•ึฐืฉืึนืคึฐื˜ึดื™ื ืฉืึตืฉืึถืช ืึฒืœึธืคึดื™ืืƒ''. None
2.9. The sons also of Hezron, that were born unto him: Jerahmeel, and Ram, and Chelubai.
23.4. of these, twenty and four thousand were to oversee the work of the house of the LORD; and six thousand were officers and judges;''. None
23. Hebrew Bible, 2 Chronicles, 7.1, 32.6, 35.24, 36.20-36.22 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: โ€ข Jonathan, brother of Judas โ€ข Judah (tribe) โ€ข Judah, Kingdom of, โ€ข Judas Maccabaeus โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas Maccabeusnan, prays โ€ข Judea, Judah โ€ข R. Judah I (the Prince), i โ€ข Simon, brother of Judas, of

 Found in books: Bay (2022) 115; Beyerle and Goff (2022) 228; Gera (2014) 247, 298, 475; Levine (2005) 32; Levison (2009) 57, 136; Ruzer (2020) 185; Schwartz (2008) 134


7.1. ื•ึผื‘ึฐื™ื•ึนื ืขึถืฉื‚ึฐืจึดื™ื ื•ึผืฉืึฐืœึนืฉืึธื” ืœึทื—ึนื“ึถืฉื ื”ึทืฉืึผึฐื‘ึดื™ืขึดื™ ืฉืึดืœึผึทื— ืึถืชึพื”ึธืขึธื ืœึฐืึธื”ึณืœึตื™ื”ึถื ืฉื‚ึฐืžึตื—ึดื™ื ื•ึฐื˜ื•ึนื‘ึตื™ ืœึตื‘ ืขึทืœึพื”ึทื˜ึผื•ึนื‘ึธื” ืึฒืฉืึถืจ ืขึธืฉื‚ึธื” ื™ึฐื”ื•ึธื” ืœึฐื“ึธื•ึดื™ื“ ื•ึฐืœึดืฉืึฐืœึนืžึนื” ื•ึผืœึฐื™ึดืฉื‚ึฐืจึธืึตืœ ืขึทืžึผื•ึนืƒ
7.1. ื•ึผื›ึฐื›ึทืœึผื•ึนืช ืฉืึฐืœึนืžึนื” ืœึฐื”ึดืชึฐืคึผึทืœึผึตืœ ื•ึฐื”ึธืึตืฉื ื™ึธืจึฐื“ึธื” ืžึตื”ึทืฉืึผึธืžึทื™ึดื ื•ึทืชึผึนืื›ึทืœ ื”ึธืขึนืœึธื” ื•ึฐื”ึทื–ึผึฐื‘ึธื—ึดื™ื ื•ึผื›ึฐื‘ื•ึนื“ ื™ึฐื”ื•ึธื” ืžึธืœึตื ืึถืชึพื”ึทื‘ึผึธื™ึดืชืƒ
32.6. ื•ึทื™ึผึดืชึผึตืŸ ืฉื‚ึธืจึตื™ ืžึดืœึฐื—ึธืžื•ึนืช ืขึทืœึพื”ึธืขึธื ื•ึทื™ึผึดืงึฐื‘ึผึฐืฆึตื ืึตืœึธื™ื• ืึถืœึพืจึฐื—ื•ึนื‘ ืฉืึทืขึทืจ ื”ึธืขึดื™ืจ ื•ึทื™ึฐื“ึทื‘ึผึตืจ ืขึทืœึพืœึฐื‘ึธื‘ึธื ืœึตืืžึนืจืƒ
35.24. ื•ึทื™ึผึทืขึฒื‘ึดื™ืจึปื”ื•ึผ ืขึฒื‘ึธื“ึธื™ื• ืžึดืŸึพื”ึทืžึผึถืจึฐื›ึผึธื‘ึธื” ื•ึทื™ึผึทืจึฐื›ึผึดื™ื‘ึปื”ื•ึผ ืขึทืœ ืจึถื›ึถื‘ ื”ึทืžึผึดืฉืึฐื ึถื” ืึฒืฉืึถืจึพืœื•ึน ื•ึทื™ึผื•ึนืœึดื™ื›ึปื”ื•ึผ ื™ึฐืจื•ึผืฉืึธืœึทึดื ื•ึทื™ึผึธืžึธืช ื•ึทื™ึผึดืงึผึธื‘ึตืจ ื‘ึผึฐืงึดื‘ึฐืจื•ึนืช ืึฒื‘ึนืชึธื™ื• ื•ึฐื›ึธืœึพื™ึฐื”ื•ึผื“ึธื” ื•ึดื™ืจื•ึผืฉืึธืœึทึดื ืžึดืชึฐืึทื‘ึผึฐืœึดื™ื ืขึทืœึพื™ึนืืฉืึดื™ึผึธื”ื•ึผืƒ' '36.21. ืœึฐืžึทืœึผึนืื•ืช ื“ึผึฐื‘ึทืจึพื™ึฐื”ื•ึธื” ื‘ึผึฐืคึดื™ ื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ืขึทื“ึพืจึธืฆึฐืชึธื” ื”ึธืึธืจึถืฅ ืึถืชึพืฉืึทื‘ึผึฐืชื•ึนืชึถื™ื”ึธ ื›ึผึธืœึพื™ึฐืžึตื™ ื”ึธืฉืึผึทืžึผึธื” ืฉืึธื‘ึธืชึธื” ืœึฐืžึทืœึผึนืื•ืช ืฉืึดื‘ึฐืขึดื™ื ืฉืึธื ึธื”ืƒ 36.22. ื•ึผื‘ึดืฉืึฐื ึทืช ืึทื—ึทืช ืœึฐื›ื•ึนืจึถืฉื ืžึถืœึถืšึฐ ืคึผึธืจึทืก ืœึดื›ึฐืœื•ึนืช ื“ึผึฐื‘ึทืจึพื™ึฐื”ื•ึธื” ื‘ึผึฐืคึดื™ ื™ึดืจึฐืžึฐื™ึธื”ื•ึผ ื”ึตืขึดื™ืจ ื™ึฐื”ื•ึธื” ืึถืชึพืจื•ึผื—ึท ื›ึผื•ึนืจึถืฉื ืžึถืœึถืšึฐึพืคึผึธืจึทืก ื•ึทื™ึผึทืขึฒื‘ึถืจึพืงื•ึนืœ ื‘ึผึฐื›ึธืœึพืžึทืœึฐื›ื•ึผืชื•ึน ื•ึฐื’ึทืึพื‘ึผึฐืžึดื›ึฐืชึผึธื‘ ืœึตืืžึนืจืƒ''. None
7.1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house.
32.6. And he set captains of war over the people, and gathered them together to him in the broad place at the gate of the city, and spoke encouragingly to them, saying:
35.24. So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.
36.20. And them that had escaped from the sword carried he away to Babylon; and they were servants to him and his sons until the reign of the kingdom of Persia; 36.21. to fulfil the word of the LORD by the mouth of Jeremiah, until the land had been paid her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 36.22. Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:''. None
24. Hebrew Bible, Ezra, 1.1-1.2, 10.18-10.44 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: โ€ข Juda, Biblical character โ€ข Judah โ€ข Judah (tribe) โ€ข Judah, land of โ€ข Manasseh, king of Judah

 Found in books: Bezzel and Pfeiffer (2021) 97; Gera (2014) 259; Gruen (2020) 121, 123; Levison (2009) 136; Price Finkelberg and Shahar (2021) 205


1.1. ื•ึผื‘ึดืฉืึฐื ึทืช ืึทื—ึทืช ืœึฐื›ื•ึนืจึถืฉื ืžึถืœึถืšึฐ ืคึผึธืจึทืก ืœึดื›ึฐืœื•ึนืช ื“ึผึฐื‘ึทืจึพื™ึฐื”ื•ึธื” ืžึดืคึผึดื™ ื™ึดืจึฐืžึฐื™ึธื” ื”ึตืขึดื™ืจ ื™ึฐื”ื•ึธื” ืึถืชึพืจื•ึผื—ึท ื›ึผึนืจึถืฉื ืžึถืœึถืšึฐึพืคึผึธืจึทืก ื•ึทื™ึผึทืขึฒื‘ึถืจึพืงื•ึนืœ ื‘ึผึฐื›ึธืœึพืžึทืœึฐื›ื•ึผืชื•ึน ื•ึฐื’ึทืึพื‘ึผึฐืžึดื›ึฐืชึผึธื‘ ืœึตืืžึนืจืƒ
1.1. ื›ึผึฐืคื•ึนืจึตื™ ื–ึธื”ึธื‘ ืฉืึฐืœึนืฉืึดื™ื ื›ึผึฐืคื•ึนืจึตื™ ื›ึถืกึถืฃ ืžึดืฉืึฐื ึดื™ื ืึทืจึฐื‘ึผึทืข ืžึตืื•ึนืช ื•ึทืขึฒืฉื‚ึธืจึธื” ื›ึผึตืœึดื™ื ืึฒื—ึตืจึดื™ื ืึธืœึถืฃืƒ 1.2. ื›ึผึนื” ืึธืžึทืจ ื›ึผึนืจึถืฉื ืžึถืœึถืšึฐ ืคึผึธืจึทืก ื›ึผึนืœ ืžึทืžึฐืœึฐื›ื•ึนืช ื”ึธืึธืจึถืฅ ื ึธืชึทืŸ ืœึดื™ ื™ึฐื”ื•ึธื” ืึฑืœึนื”ึตื™ ื”ึทืฉืึผึธืžึธื™ึดื ื•ึฐื”ื•ึผืึพืคึธืงึทื“ ืขึธืœึทื™ ืœึดื‘ึฐื ื•ึนืชึพืœื•ึน ื‘ึทื™ึดืช ื‘ึผึดื™ืจื•ึผืฉืึธืœึทึดื ืึฒืฉืึถืจ ื‘ึผึดื™ื”ื•ึผื“ึธื”ืƒ
10.18. ื•ึทื™ึผึดืžึผึธืฆึตื ืžึดื‘ึผึฐื ึตื™ ื”ึทื›ึผึนื”ึฒื ึดื™ื ืึฒืฉืึถืจ ื”ึนืฉืึดื™ื‘ื•ึผ ื ึธืฉืึดื™ื ื ึธื›ึฐืจึดื™ึผื•ึนืช ืžึดื‘ึผึฐื ึตื™ ื™ึตืฉืื•ึผืขึท ื‘ึผึถืŸึพื™ื•ึนืฆึธื“ึธืง ื•ึฐืึถื—ึธื™ื• ืžึทืขึฒืฉื‚ึตื™ึธื” ื•ึถืึฑืœึดื™ืขึถื–ึถืจ ื•ึฐื™ึธืจึดื™ื‘ ื•ึผื’ึฐื“ึทืœึฐื™ึธื”ืƒ 10.19. ื•ึทื™ึผึดืชึผึฐื ื•ึผ ื™ึธื“ึธื ืœึฐื”ื•ึนืฆึดื™ื ื ึฐืฉืึตื™ื”ึถื ื•ึทืึฒืฉืึตืžึดื™ื ืึตื™ืœึพืฆึนืืŸ ืขึทืœึพืึทืฉืึฐืžึธืชึธืืƒ' '10.21. ื•ึผืžึดื‘ึผึฐื ึตื™ ื—ึธืจึดื ืžึทืขึฒืฉื‚ึตื™ึธื” ื•ึฐืึตืœึดื™ึผึธื” ื•ึผืฉืึฐืžึทืขึฐื™ึธื” ื•ึดื™ื—ึดื™ืึตืœ ื•ึฐืขึปื–ึดื™ึผึธื”ืƒ 10.22. ื•ึผืžึดื‘ึผึฐื ึตื™ ืคึผึทืฉืึฐื—ื•ึผืจ ืึถืœึฐื™ื•ึนืขึตื™ื ึทื™ ืžึทืขึฒืฉื‚ึตื™ึธื” ื™ึดืฉืึฐืžึธืขึตืืœ ื ึฐืชึทื ึฐืึตืœ ื™ื•ึนื–ึธื‘ึธื“ ื•ึฐืึถืœึฐืขึธืฉื‚ึธื”ืƒ 10.23. ื•ึผืžึดืŸึพื”ึทืœึฐื•ึดื™ึผึดื ื™ื•ึนื–ึธื‘ึธื“ ื•ึฐืฉืึดืžึฐืขึดื™ ื•ึฐืงึตืœึธื™ึธื” ื”ื•ึผื ืงึฐืœึดื™ื˜ึธื ืคึผึฐืชึทื—ึฐื™ึธื” ื™ึฐื”ื•ึผื“ึธื” ื•ึถืึฑืœึดื™ืขึถื–ึถืจืƒ 10.24. ื•ึผืžึดืŸึพื”ึทืžึฐืฉืึนืจึฐืจึดื™ื ืึถืœึฐื™ึธืฉืึดื™ื‘ ื•ึผืžึดืŸึพื”ึทืฉืึผึนืขึฒืจึดื™ื ืฉืึทืœึผึปื ื•ึธื˜ึถืœึถื ื•ึฐืื•ึผืจึดื™ืƒ 10.25. ื•ึผืžึดื™ึผึดืฉื‚ึฐืจึธืึตืœ ืžึดื‘ึผึฐื ึตื™ ืคึทืจึฐืขึนืฉื ืจึทืžึฐื™ึธื” ื•ึฐื™ึดื–ึผึดื™ึผึธื” ื•ึผืžึทืœึฐื›ึผึดื™ึผึธื” ื•ึผืžึดื™ึผึธืžึดืŸ ื•ึฐืึถืœึฐืขึธื–ึธืจ ื•ึผืžึทืœึฐื›ึผึดื™ึผึธื” ื•ึผื‘ึฐื ึธื™ึธื”ืƒ 10.26. ื•ึผืžึดื‘ึผึฐื ึตื™ ืขึตื™ืœึธื ืžึทืชึผึทื ึฐื™ึธื” ื–ึฐื›ึทืจึฐื™ึธื” ื•ึดื™ื—ึดื™ืึตืœ ื•ึฐืขึทื‘ึฐื“ึผึดื™ ื•ึดื™ืจึตืžื•ึนืช ื•ึฐืึตืœึดื™ึผึธื”ืƒ 10.27. ื•ึผืžึดื‘ึผึฐื ึตื™ ื–ึทืชึผื•ึผื ืึถืœึฐื™ื•ึนืขึตื ึทื™ ืึถืœึฐื™ึธืฉืึดื™ื‘ ืžึทืชึผึทื ึฐื™ึธื” ื•ึดื™ืจึตืžื•ึนืช ื•ึฐื–ึธื‘ึธื“ ื•ึทืขึฒื–ึดื™ื–ึธืืƒ 10.28. ื•ึผืžึดื‘ึผึฐื ึตื™ ื‘ึผึตื‘ึธื™ ื™ึฐื”ื•ึนื—ึธื ึธืŸ ื—ึฒื ึทื ึฐื™ึธื” ื–ึทื‘ึผึทื™ ืขึทืชึฐืœึธื™ืƒ 10.29. ื•ึผืžึดื‘ึผึฐื ึตื™ ื‘ึผึธื ึดื™ ืžึฐืฉืึปืœึผึธื ืžึทืœึผื•ึผืšึฐ ื•ึทืขึฒื“ึธื™ึธื” ื™ึธืฉืื•ึผื‘ ื•ึผืฉืึฐืึธืœ ื™ืจืžื•ืช ื•ึฐืจึธืžื•ึนืชืƒ 10.31. ื•ึผื‘ึฐื ึตื™ ื—ึธืจึดื ืึฑืœึดื™ืขึถื–ึถืจ ื™ึดืฉืึผึดื™ึผึธื” ืžึทืœึฐื›ึผึดื™ึผึธื” ืฉืึฐืžึทืขึฐื™ึธื” ืฉืึดืžึฐืขื•ึนืŸืƒ 10.32. ื‘ึผึฐื ึฐื™ึธืžึดืŸ ืžึทืœึผื•ึผืšึฐ ืฉืึฐืžึทืจึฐื™ึธื”ืƒ 10.33. ืžึดื‘ึผึฐื ึตื™ ื—ึธืฉืึปื ืžึทืชึผึฐื ึทื™ ืžึทืชึผึทืชึผึธื” ื–ึธื‘ึธื“ ืึฑืœึดื™ืคึถืœึถื˜ ื™ึฐืจึตืžึทื™ ืžึฐื ึทืฉืึผึถื” ืฉืึดืžึฐืขึดื™ืƒ 10.34. ืžึดื‘ึผึฐื ึตื™ ื‘ึธื ึดื™ ืžึทืขึฒื“ึทื™ ืขึทืžึฐืจึธื ื•ึฐืื•ึผืึตืœืƒ 10.35. ื‘ึผึฐื ึธื™ึธื” ื‘ึตื“ึฐื™ึธื” ื›ืœื”ื™ ื›ึผึฐืœื•ึผื”ื•ึผืƒ 10.36. ื•ึทื ึฐื™ึธื” ืžึฐืจึตืžื•ึนืช ืึถืœึฐื™ึธืฉืึดื™ื‘ืƒ 10.37. ืžึทืชึผึทื ึฐื™ึธื” ืžึทืชึผึฐื ึทื™ ื•ื™ืขืฉื• ื•ึฐื™ึทืขึฒืฉื‚ึธื™ืƒ 10.38. ื•ึผื‘ึธื ึดื™ ื•ึผื‘ึดื ึผื•ึผื™ ืฉืึดืžึฐืขึดื™ืƒ 10.39. ื•ึฐืฉืึถืœึถืžึฐื™ึธื” ื•ึฐื ึธืชึธืŸ ื•ึทืขึฒื“ึธื™ึธื”ืƒ 10.41. ืขึฒื–ึทืจึฐืึตืœ ื•ึฐืฉืึถืœึถืžึฐื™ึธื”ื•ึผ ืฉืึฐืžึทืจึฐื™ึธื”ืƒ 10.42. ืฉืึทืœึผื•ึผื ืึฒืžึทืจึฐื™ึธื” ื™ื•ึนืกึตืฃืƒ 10.43. ืžึดื‘ึผึฐื ึตื™ ื ึฐื‘ื•ึน ื™ึฐืขึดื™ืึตืœ ืžึทืชึผึดืชึฐื™ึธื” ื–ึธื‘ึธื“ ื–ึฐื‘ึดื™ื ึธื ื™ื“ื• ื™ึทื“ึผึทื™ ื•ึฐื™ื•ึนืึตืœ ื‘ึผึฐื ึธื™ึธื”ืƒ 10.44. ื›ึผึธืœึพืึตืœึผึถื” ื ืฉืื™ ื ึธืฉื‚ึฐืื•ึผ ื ึธืฉืึดื™ื ื ึธื›ึฐืจึดื™ึผื•ึนืช ื•ึฐื™ึตืฉื ืžึตื”ึถื ื ึธืฉืึดื™ื ื•ึทื™ึผึธืฉื‚ึดื™ืžื•ึผ ื‘ึผึธื ึดื™ืืƒ''. None
1.1. NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying: 1.2. โ€™Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah.
10.18. And among the sons of the priests there were found that had married foreign women, namely: of the sons of Jeshua, the son of Jozadak, and his brethren, Maaseiah, and Eliezer, and Jarib, and Gedaliah. 10.19. And they gave their hand that they would put away their wives; and being guilty, they offered a ram of the flock for their guilt. 10.20. And of the sons of Immer: Hai and Zebadiah. 10.21. And of the sons of Harim: Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah. 10.22. And of the sons of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah. 10.23. And of the Levites: Jozabad, and Shimei, and Kelaiahโ€”the same is Kelitaโ€”Pethahiah, Judah, and Eliezer. 10.24. And of the singers: Eliashib; and of the porters: Shallum, and Telem, and Uri. 10.25. And of Israel: of the sons of Parosh: Ramiah, and Izziah, and Malchijah, and Mijamin, and Eleazar, and Malchijah, and Benaiah. 10.26. And of the sons of Elam: Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Elijah. 10.27. And of the sons of Zattu: Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza. 10.28. And of the sons of Bebai: Jehoha, Haiah, Zabbai, Athlai. 10.29. And of the sons of Bani: Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth. 10.30. And of the sons of Pahath-moab: Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, and Binnui, and Manasseh. 10.31. And of the sons of Harim: Eliezer, Isshijah, Malchijah, Shemaiah, Shimeon; 10.32. Benjamin, Malluch, Shemariah. 10.33. of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, Shimei. 10.34. of the sons of Bani: Maadai, Amram, and Uel; 10.35. Benaiah, Bedeiah, Cheluhu; 10.36. Vaniah, Meremoth, Eliashib; 10.37. Mattaniah, Mattenai, and Jaasai; 10.38. and Bani, and Binnui, Shimei; 10.39. Shelemiah, and Nathan, and Adaiah; 10.40. Machnadebai, Shashai, Sharai; 10.41. Azarel, and Shelemiah, Shemariah; . 10.42. Shallum, Amariah, Joseph. 10.43. of the sons of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, and Joel, Benaiah. 10.44. All these had taken foreign wives; and some of them had wives by whom they had children.' '. None
25. Hebrew Bible, Nehemiah, 8.1, 8.6, 8.15, 9.1-9.2, 9.8, 9.26-9.37, 10.17, 10.29-10.31, 10.39, 12.10 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: โ€ข Hadasi, Judah โ€ข Jonathan, brother of Judas โ€ข Juda, Biblical character โ€ข Judah โ€ข Judah, kingdom of โ€ข Judah, kingdom of, Jehoash, fiscal reforms of โ€ข Judah, kingdom of, Levitical settlements of โ€ข Judah, land of โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judea, Judah โ€ข Judea/Judah โ€ข R. Judah I (the Prince), i โ€ข Simon, brother of Judas

 Found in books: Berglund Crostini and Kelhoffer (2022) 153; Beyerle and Goff (2022) 226; Bezzel and Pfeiffer (2021) 147; Fishbane (2003) 338; Gera (2014) 175, 202, 379, 410; Gordon (2020) 96, 108, 227; Gruen (2020) 120; Levine (2005) 32; Price Finkelberg and Shahar (2021) 205; Ruzer (2020) 185


8.1. ื•ึทื™ึผึตืึธืกึฐืคื•ึผ ื›ึธืœึพื”ึธืขึธื ื›ึผึฐืึดื™ืฉื ืึถื—ึธื“ ืึถืœึพื”ึธืจึฐื—ื•ึนื‘ ืึฒืฉืึถืจ ืœึดืคึฐื ึตื™ ืฉืึทืขึทืจึพื”ึทืžึผึธื™ึดื ื•ึทื™ึผึนืืžึฐืจื•ึผ ืœึฐืขึถื–ึฐืจึธื ื”ึทืกึผึนืคึตืจ ืœึฐื”ึธื‘ึดื™ื ืึถืชึพืกึตืคึถืจ ืชึผื•ึนืจึทืช ืžึนืฉืึถื” ืึฒืฉืึถืจึพืฆึดื•ึผึธื” ื™ึฐื”ื•ึธื” ืึถืชึพื™ึดืฉื‚ึฐืจึธืึตืœืƒ
8.1. ื•ึทื™ึผึนืืžึถืจ ืœึธื”ึถื ืœึฐื›ื•ึผ ืึดื›ึฐืœื•ึผ ืžึทืฉืึฐืžึทื ึผึดื™ื ื•ึผืฉืึฐืชื•ึผ ืžึทืžึฐืชึทืงึผึดื™ื ื•ึฐืฉืึดืœึฐื—ื•ึผ ืžึธื ื•ึนืช ืœึฐืึตื™ืŸ ื ึธื›ื•ึนืŸ ืœื•ึน ื›ึผึดื™ึพืงึธื“ื•ึนืฉื ื”ึทื™ึผื•ึนื ืœึทืึฒื“ึนื ึตื™ื ื•ึผ ื•ึฐืึทืœึพืชึผึตืขึธืฆึตื‘ื•ึผ ื›ึผึดื™ึพื—ึถื“ึฐื•ึทืช ื™ึฐื”ื•ึธื” ื”ึดื™ื ืžึธืขึปื–ึผึฐื›ึถืืƒ
8.6. ื•ึทื™ึฐื‘ึธืจึถืšึฐ ืขึถื–ึฐืจึธื ืึถืชึพื™ึฐื”ื•ึธื” ื”ึธืึฑืœึนื”ึดื™ื ื”ึทื’ึผึธื“ื•ึนืœ ื•ึทื™ึผึทืขึฒื ื•ึผ ื›ึธืœึพื”ึธืขึธื ืึธืžึตืŸ ืึธืžึตืŸ ื‘ึผึฐืžึนืขึทืœ ื™ึฐื“ึตื™ื”ึถื ื•ึทื™ึผึดืงึผึฐื“ื•ึผ ื•ึทื™ึผึดืฉืึฐืชึผึทื—ึฒื•ึผึป ืœึทื™ื”ื•ึธื” ืึทืคึผึทื™ึดื ืึธืจึฐืฆึธื”ืƒ

8.15. ื•ึทืึฒืฉืึถืจ ื™ึทืฉืึฐืžึดื™ืขื•ึผ ื•ึฐื™ึทืขึฒื‘ึดื™ืจื•ึผ ืงื•ึนืœ ื‘ึผึฐื›ึธืœึพืขึธืจึตื™ื”ึถื ื•ึผื‘ึดื™ืจื•ึผืฉืึธืœึทึดื ืœึตืืžึนืจ ืฆึฐืื•ึผ ื”ึธื”ึธืจ ื•ึฐื”ึธื‘ึดื™ืื•ึผ ืขึฒืœึตื™ึพื–ึทื™ึดืช ื•ึทืขึฒืœึตื™ึพืขึตืฅ ืฉืึถืžึถืŸ ื•ึทืขึฒืœึตื™ ื”ึฒื“ึทืก ื•ึทืขึฒืœึตื™ ืชึฐืžึธืจึดื™ื ื•ึทืขึฒืœึตื™ ืขึตืฅ ืขึธื‘ึนืช ืœึทืขึฒืฉื‚ึนืช ืกึปื›ึผึนืช ื›ึผึทื›ึผึธืชื•ึผื‘ืƒ
9.1. ื•ึทืชึผึดืชึผึตืŸ ืึนืชึนืช ื•ึผืžึนืคึฐืชึดื™ื ื‘ึผึฐืคึทืจึฐืขึนื” ื•ึผื‘ึฐื›ึธืœึพืขึฒื‘ึธื“ึธื™ื• ื•ึผื‘ึฐื›ึธืœึพืขึทื ืึทืจึฐืฆื•ึน ื›ึผึดื™ ื™ึธื“ึทืขึฐืชึผึธ ื›ึผึดื™ ื”ึตื–ึดื™ื“ื•ึผ ืขึฒืœึตื™ื”ึถื ื•ึทืชึผึทืขึทืฉื‚ึพืœึฐืšึธ ืฉืึตื ื›ึผึฐื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื”ืƒ
9.1. ื•ึผื‘ึฐื™ื•ึนื ืขึถืฉื‚ึฐืจึดื™ื ื•ึฐืึทืจึฐื‘ึผึธืขึธื” ืœึทื—ึนื“ึถืฉื ื”ึทื–ึผึถื” ื ึถืึถืกึฐืคื•ึผ ื‘ึฐื ึตื™ึพื™ึดืฉื‚ึฐืจึธืึตืœ ื‘ึผึฐืฆื•ึนื ื•ึผื‘ึฐืฉื‚ึทืงึผึดื™ื ื•ึทืึฒื“ึธืžึธื” ืขึฒืœึตื™ื”ึถืืƒ 9.2. ื•ึฐืจื•ึผื—ึฒืšึธ ื”ึทื˜ึผื•ึนื‘ึธื” ื ึธืชึทืชึผึธ ืœึฐื”ึทืฉื‚ึฐื›ึผึดื™ืœึธื ื•ึผืžึทื ึฐืšึธ ืœึนืึพืžึธื ึทืขึฐืชึผึธ ืžึดืคึผึดื™ื”ึถื ื•ึผืžึทื™ึดื ื ึธืชึทืชึผึธื” ืœึธื”ึถื ืœึดืฆึฐืžึธืึธืืƒ 9.2. ื•ึทื™ึผึดื‘ึผึธื“ึฐืœื•ึผ ื–ึถืจึทืข ื™ึดืฉื‚ึฐืจึธืึตืœ ืžึดื›ึผึนืœ ื‘ึผึฐื ึตื™ ื ึตื›ึธืจ ื•ึทื™ึผึทืขึทืžึฐื“ื•ึผ ื•ึทื™ึผึดืชึฐื•ึทื“ึผื•ึผ ืขึทืœึพื—ึทื˜ึผึนืืชึตื™ื”ึถื ื•ึทืขึฒื•ึบื ื•ึนืช ืึฒื‘ึนืชึตื™ื”ึถืืƒ
9.8. ื•ึผืžึธืฆึธืืชึธ ืึถืชึพืœึฐื‘ึธื‘ื•ึน ื ึถืึฑืžึธืŸ ืœึฐืคึธื ึถื™ืšึธ ื•ึฐื›ึธืจื•ึนืช ืขึดืžึผื•ึน ื”ึทื‘ึผึฐืจึดื™ืช ืœึธืชึตืช ืึถืชึพืึถืจึถืฅ ื”ึทื›ึผึฐื ึทืขึฒื ึดื™ ื”ึทื—ึดืชึผึดื™ ื”ึธืึฑืžึนืจึดื™ ื•ึฐื”ึทืคึผึฐืจึดื–ึผึดื™ ื•ึฐื”ึทื™ึฐื‘ื•ึผืกึดื™ ื•ึฐื”ึทื’ึผึดืจึฐื’ึผึธืฉืึดื™ ืœึธืชึตืช ืœึฐื–ึทืจึฐืขื•ึน ื•ึทืชึผึธืงึถื ืึถืชึพื“ึผึฐื‘ึธืจึถื™ืšึธ ื›ึผึดื™ ืฆึทื“ึผึดื™ืง ืึธืชึผึธื”ืƒ
9.26. ื•ึทื™ึผึทืžึฐืจื•ึผ ื•ึทื™ึผึดืžึฐืจึฐื“ื•ึผ ื‘ึผึธืšึฐ ื•ึทื™ึผึทืฉืึฐืœึดื›ื•ึผ ืึถืชึพืชึผื•ึนืจึธืชึฐืšึธ ืึทื—ึฒืจึตื™ ื’ึทื•ึผึธื ื•ึฐืึถืชึพื ึฐื‘ึดื™ืึถื™ืšึธ ื”ึธืจึธื’ื•ึผ ืึฒืฉืึถืจึพื”ึตืขึดื™ื“ื•ึผ ื‘ึธื ืœึทื”ึฒืฉืึดื™ื‘ึธื ืึตืœึถื™ืšึธ ื•ึทื™ึผึทืขึฒืฉื‚ื•ึผ ื ึถืึธืฆื•ึนืช ื’ึผึฐื“ื•ึนืœึนืชืƒ 9.27. ื•ึทืชึผึดืชึผึฐื ึตื ื‘ึผึฐื™ึทื“ ืฆึธืจึตื™ื”ึถื ื•ึทื™ึผึธืฆึตืจื•ึผ ืœึธื”ึถื ื•ึผื‘ึฐืขึตืช ืฆึธืจึธืชึธื ื™ึดืฆึฐืขึฒืงื•ึผ ืึตืœึถื™ืšึธ ื•ึฐืึทืชึผึธื” ืžึดืฉืึผึธืžึทื™ึดื ืชึผึดืฉืึฐืžึธืข ื•ึผื›ึฐืจึทื—ึฒืžึถื™ืšึธ ื”ึธืจึทื‘ึผึดื™ื ืชึผึดืชึผึตืŸ ืœึธื”ึถื ืžื•ึนืฉืึดื™ืขึดื™ื ื•ึฐื™ื•ึนืฉืึดื™ืขื•ึผื ืžึดื™ึผึทื“ ืฆึธืจึตื™ื”ึถืืƒ 9.28. ื•ึผื›ึฐื ื•ึนื—ึท ืœึธื”ึถื ื™ึธืฉืื•ึผื‘ื•ึผ ืœึทืขึฒืฉื‚ื•ึนืช ืจึทืข ืœึฐืคึธื ึถื™ืšึธ ื•ึทืชึผึทืขึทื–ึฐื‘ึตื ื‘ึผึฐื™ึทื“ ืึนื™ึฐื‘ึตื™ื”ึถื ื•ึทื™ึผึดืจึฐื“ึผื•ึผ ื‘ึธื”ึถื ื•ึทื™ึผึธืฉืื•ึผื‘ื•ึผ ื•ึทื™ึผึดื–ึฐืขึธืงื•ึผืšึธ ื•ึฐืึทืชึผึธื” ืžึดืฉืึผึธืžึทื™ึดื ืชึผึดืฉืึฐืžึทืข ื•ึฐืชึทืฆึผึดื™ืœึตื ื›ึผึฐืจึทื—ึฒืžึถื™ืšึธ ืจึทื‘ึผื•ึนืช ืขึดืชึผึดื™ืืƒ 9.29. ื•ึทืชึผึธืขึทื“ ื‘ึผึธื”ึถื ืœึทื”ึฒืฉืึดื™ื‘ึธื ืึถืœึพืชึผื•ึนืจึธืชึถืšึธ ื•ึฐื”ึตืžึผึธื” ื”ึตื–ึดื™ื“ื•ึผ ื•ึฐืœึนืึพืฉืึธืžึฐืขื•ึผ ืœึฐืžึดืฆึฐื•ึบืชึถื™ืšึธ ื•ึผื‘ึฐืžึดืฉืึฐืคึผึธื˜ึถื™ืšึธ ื—ึธื˜ึฐืื•ึผึพื‘ึธื ืึฒืฉืึถืจึพื™ึทืขึฒืฉื‚ึถื” ืึธื“ึธื ื•ึฐื—ึธื™ึธื” ื‘ึธื”ึถื ื•ึทื™ึผึดืชึผึฐื ื•ึผ ื›ึธืชึตืฃ ืกื•ึนืจึถืจึถืช ื•ึฐืขึธืจึฐืคึผึธื ื”ึดืงึฐืฉืื•ึผ ื•ึฐืœึนื ืฉืึธืžึตืขื•ึผืƒ' '9.31. ื•ึผื‘ึฐืจึทื—ึฒืžึถื™ืšึธ ื”ึธืจึทื‘ึผึดื™ื ืœึนืึพืขึฒืฉื‚ึดื™ืชึธื ื›ึผึธืœึธื” ื•ึฐืœึนื ืขึฒื–ึทื‘ึฐืชึผึธื ื›ึผึดื™ ืึตืœึพื—ึทื ึผื•ึผืŸ ื•ึฐืจึทื—ื•ึผื ืึธืชึผึธื”ืƒ 9.32. ื•ึฐืขึทืชึผึธื” ืึฑืœึนื”ึตื™ื ื•ึผ ื”ึธืึตืœ ื”ึทื’ึผึธื“ื•ึนืœ ื”ึทื’ึผึดื‘ึผื•ึนืจ ื•ึฐื”ึทื ึผื•ึนืจึธื ืฉืื•ึนืžึตืจ ื”ึทื‘ึผึฐืจึดื™ืช ื•ึฐื”ึทื—ึถืกึถื“ ืึทืœึพื™ึดืžึฐืขึทื˜ ืœึฐืคึธื ึถื™ืšึธ ืึตืช ื›ึผึธืœึพื”ึทืชึผึฐืœึธืึธื” ืึฒืฉืึถืจึพืžึฐืฆึธืึทืชึฐื ื•ึผ ืœึดืžึฐืœึธื›ึตื™ื ื•ึผ ืœึฐืฉื‚ึธืจึตื™ื ื•ึผ ื•ึผืœึฐื›ึนื”ึฒื ึตื™ื ื•ึผ ื•ึฐืœึดื ึฐื‘ึดื™ืึตื ื•ึผ ื•ึฐืœึทืึฒื‘ึนืชึตื™ื ื•ึผ ื•ึผืœึฐื›ึธืœึพืขึทืžึผึถืšึธ ืžึดื™ืžึตื™ ืžึทืœึฐื›ึตื™ ืึทืฉืึผื•ึผืจ ืขึทื“ ื”ึทื™ึผื•ึนื ื”ึทื–ึผึถื”ืƒ 9.33. ื•ึฐืึทืชึผึธื” ืฆึทื“ึผึดื™ืง ืขึทืœ ื›ึผึธืœึพื”ึทื‘ึผึธื ืขึธืœึตื™ื ื•ึผ ื›ึผึดื™ึพืึฑืžึถืช ืขึธืฉื‚ึดื™ืชึธ ื•ึทืึฒื ึทื—ึฐื ื•ึผ ื”ึดืจึฐืฉืึธืขึฐื ื•ึผืƒ 9.34. ื•ึฐืึถืชึพืžึฐืœึธื›ึตื™ื ื•ึผ ืฉื‚ึธืจึตื™ื ื•ึผ ื›ึผึนื”ึฒื ึตื™ื ื•ึผ ื•ึทืึฒื‘ึนืชึตื™ื ื•ึผ ืœึนื ืขึธืฉื‚ื•ึผ ืชึผื•ึนืจึธืชึถืšึธ ื•ึฐืœึนื ื”ึดืงึฐืฉืึดื™ื‘ื•ึผ ืึถืœึพืžึดืฆึฐื•ึบืชึถื™ืšึธ ื•ึผืœึฐืขึตื“ึฐื•ึบืชึถื™ืšึธ ืึฒืฉืึถืจ ื”ึทืขึดื™ื“ึนืชึธ ื‘ึผึธื”ึถืืƒ 9.35. ื•ึฐื”ึตื ื‘ึผึฐืžึทืœึฐื›ื•ึผืชึธื ื•ึผื‘ึฐื˜ื•ึผื‘ึฐืšึธ ื”ึธืจึธื‘ ืึฒืฉืึถืจึพื ึธืชึทืชึผึธ ืœึธื”ึถื ื•ึผื‘ึฐืึถืจึถืฅ ื”ึธืจึฐื—ึธื‘ึธื” ื•ึฐื”ึทืฉืึผึฐืžึตื ึธื” ืึฒืฉืึถืจึพื ึธืชึทืชึผึธ ืœึดืคึฐื ึตื™ื”ึถื ืœึนื ืขึฒื‘ึธื“ื•ึผืšึธ ื•ึฐืœึนืึพืฉืึธื‘ื•ึผ ืžึดืžึผึทืขึทืœึฐืœึตื™ื”ึถื ื”ึธืจึธืขึดื™ืืƒ 9.36. ื”ึดื ึผึตื” ืึฒื ึทื—ึฐื ื•ึผ ื”ึทื™ึผื•ึนื ืขึฒื‘ึธื“ึดื™ื ื•ึฐื”ึธืึธืจึถืฅ ืึฒืฉืึถืจึพื ึธืชึทืชึผึธื” ืœึทืึฒื‘ึนืชึตื™ื ื•ึผ ืœึถืึฑื›ึนืœ ืึถืชึพืคึผึดืจึฐื™ึธื”ึผ ื•ึฐืึถืชึพื˜ื•ึผื‘ึธื”ึผ ื”ึดื ึผึตื” ืึฒื ึทื—ึฐื ื•ึผ ืขึฒื‘ึธื“ึดื™ื ืขึธืœึถื™ื”ึธืƒ 9.37. ื•ึผืชึฐื‘ื•ึผืึธืชึธื”ึผ ืžึทืจึฐื‘ึผึธื” ืœึทืžึผึฐืœึธื›ึดื™ื ืึฒืฉืึถืจึพื ึธืชึทืชึผึธื” ืขึธืœึตื™ื ื•ึผ ื‘ึผึฐื—ึทื˜ึผึนืื•ืชึตื™ื ื•ึผ ื•ึฐืขึทืœ ื’ึผึฐื•ึดื™ึผึนืชึตื™ื ื•ึผ ืžึนืฉืึฐืœึดื™ื ื•ึผื‘ึดื‘ึฐื”ึถืžึฐืชึผึตื ื•ึผ ื›ึผึดืจึฐืฆื•ึนื ึธื ื•ึผื‘ึฐืฆึธืจึธื” ื’ึฐื“ื•ึนืœึธื” ืึฒื ึธื—ึฐื ื•ึผืƒ
10.17. ืึฒื“ึนื ึดื™ึผึธื” ื‘ึดื’ึฐื•ึทื™ ืขึธื“ึดื™ืŸืƒ
10.29. ื•ึผืฉืึฐืึธืจ ื”ึธืขึธื ื”ึทื›ึผึนื”ึฒื ึดื™ื ื”ึทืœึฐื•ึดื™ึผึดื ื”ึทืฉืึผื•ึนืขึฒืจึดื™ื ื”ึทืžึฐืฉืึนืจึฐืจึดื™ื ื”ึทื ึผึฐืชึดื™ื ึดื™ื ื•ึฐื›ึธืœึพื”ึทื ึผึดื‘ึฐื“ึผึธืœ ืžึตืขึทืžึผึตื™ ื”ึธืึฒืจึธืฆื•ึนืช ืึถืœึพืชึผื•ึนืจึทืช ื”ึธืึฑืœึนื”ึดื™ื ื ึฐืฉืึตื™ื”ึถื ื‘ึผึฐื ึตื™ื”ึถื ื•ึผื‘ึฐื ึนืชึตื™ื”ึถื ื›ึผึนืœ ื™ื•ึนื“ึตืขึท ืžึตื‘ึดื™ืŸืƒ 10.31. ื•ึทืึฒืฉืึถืจ ืœึนืึพื ึดืชึผึตืŸ ื‘ึผึฐื ึนืชึตื™ื ื•ึผ ืœึฐืขึทืžึผึตื™ ื”ึธืึธืจึถืฅ ื•ึฐืึถืชึพื‘ึผึฐื ึนืชึตื™ื”ึถื ืœึนื ื ึดืงึผึทื— ืœึฐื‘ึธื ึตื™ื ื•ึผืƒ
10.39. ื•ึฐื”ึธื™ึธื” ื”ึทื›ึผึนื”ึตืŸ ื‘ึผึถืŸึพืึทื”ึฒืจึนืŸ ืขึดืึพื”ึทืœึฐื•ึดื™ึผึดื ื‘ึผึทืขึฐืฉื‚ึตืจ ื”ึทืœึฐื•ึดื™ึผึดื ื•ึฐื”ึทืœึฐื•ึดื™ึผึดื ื™ึทืขึฒืœื•ึผ ืึถืชึพืžึทืขึฒืฉื‚ึทืจ ื”ึทืžึผึทืขึฒืฉื‚ึตืจ ืœึฐื‘ึตื™ืช ืึฑืœึนื”ึตื™ื ื•ึผ ืึถืœึพื”ึทืœึผึฐืฉืึธื›ื•ึนืช ืœึฐื‘ึตื™ืช ื”ึธืื•ึนืฆึธืจืƒ''. None
8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.
8.6. And Ezra blessed the LORD, the great God. And all the people answered: โ€˜Amen, Amenโ€™, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.

8.15. and that they should publish and proclaim in all their cities, and in Jerusalem, saying: โ€˜Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.โ€™
9.1. Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them. 9.2. And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers.
9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;
9.26. Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations. 9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries. 9.28. But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies; 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear. 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands. 9.31. Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God. 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day. 9.33. Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly; 9.34. neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them. 9.35. For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works. 9.36. Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. 9.37. And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.โ€™
10.17. Adonijah, Bigvai, Adin;
10.29. And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of God, their wives, their sons, and their daughters, every one that had knowledge and understanding; 10.30. they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in Godโ€™s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes; 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;
10.39. And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. .
12.10. And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib begot Joiada,''. None
26. Hebrew Bible, Zechariah, 3.2, 8.9, 9.1, 9.9, 11.12-11.13 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: โ€ข Armozel, betrayal by Judas โ€ข Jehoash, King of Judah โ€ข Jesus, betrayal by Judas of โ€ข Josiah, King of Judah โ€ข Judah โ€ข Judah Maccabee โ€ข Judah b. Ilaอ—อ‘i (R.) โ€ข Judas Iscariot โ€ข Judas Maccabeus โ€ข Judas, New Testament appearances of โ€ข Judas, betrayal of Jesus by โ€ข Judas, death of โ€ข Judas, dual nature of โ€ข Judas, motivation and knowledge in actions โ€ข Judas, name of โ€ข Judas, political and historical context of โ€ข Judas, the thirty pieces of silver of โ€ข Judea, Judah โ€ข betrayal of Jesus, role of Judas in โ€ข knowledge/instruction motif, the kiss of Judas

 Found in books: Bezzel and Pfeiffer (2021) 130, 147; Fishbane (2003) 365; Ganzel and Holtz (2020) 168; Heymans (2021) 152; Mendez (2022) 33; Potter Suh and Holladay (2021) 328; Ruzer (2020) 126; Scopello (2008) 74, 102, 103, 104, 105, 106, 107, 138


3.2. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึถืœึพื”ึทืฉื‚ึผึธื˜ึธืŸ ื™ึดื’ึฐืขึทืจ ื™ึฐื”ื•ึธื” ื‘ึผึฐืšึธ ื”ึทืฉื‚ึผึธื˜ึธืŸ ื•ึฐื™ึดื’ึฐืขึทืจ ื™ึฐื”ื•ึธื” ื‘ึผึฐืšึธ ื”ึทื‘ึผึนื—ึตืจ ื‘ึผึดื™ืจื•ึผืฉืึธืœึธึดื ื”ึฒืœื•ึนื ื–ึถื” ืื•ึผื“ ืžึปืฆึผึธืœ ืžึตืึตืฉืืƒ
8.9. ื›ึผึนื”ึพืึธืžึทืจ ื™ึฐื”ื•ึธื” ืฆึฐื‘ึธืื•ึนืช ืชึผึถื—ึฑื–ึทืงึฐื ึธื” ื™ึฐื“ึตื™ื›ึถื ื”ึทืฉืึผึนืžึฐืขึดื™ื ื‘ึผึทื™ึผึธืžึดื™ื ื”ึธืึตืœึผึถื” ืึตืช ื”ึทื“ึผึฐื‘ึธืจึดื™ื ื”ึธืึตืœึผึถื” ืžึดืคึผึดื™ ื”ึทื ึผึฐื‘ึดื™ืึดื™ื ืึฒืฉืึถืจ ื‘ึผึฐื™ื•ึนื ื™ึปืกึผึทื“ ื‘ึผึตื™ืชึพื™ึฐื”ื•ึธื” ืฆึฐื‘ึธืื•ึนืช ื”ึทื”ึตื™ื›ึธืœ ืœึฐื”ึดื‘ึผึธื ื•ึนืชืƒ
9.1. ื•ึฐื”ึดื›ึฐืจึทืชึผึดื™ึพืจึถื›ึถื‘ ืžึตืึถืคึฐืจึทื™ึดื ื•ึฐืกื•ึผืก ืžึดื™ืจื•ึผืฉืึธืœึทึดื ื•ึฐื ึดื›ึฐืจึฐืชึธื” ืงึถืฉืึถืช ืžึดืœึฐื—ึธืžึธื” ื•ึฐื“ึดื‘ึผึถืจ ืฉืึธืœื•ึนื ืœึทื’ึผื•ึนื™ึดื ื•ึผืžึธืฉืึฐืœื•ึน ืžึดื™ึผึธื ืขึทื“ึพื™ึธื ื•ึผืžึดื ึผึธื”ึธืจ ืขึทื“ึพืึทืคึฐืกึตื™ึพืึธืจึถืฅืƒ
9.1. ืžึทืฉื‚ึผึธื ื“ึฐื‘ึทืจึพื™ึฐื”ื•ึธื” ื‘ึผึฐืึถืจึถืฅ ื—ึทื“ึฐืจึธืšึฐ ื•ึฐื“ึทืžึผึถืฉื‚ึถืง ืžึฐื ึปื—ึธืชื•ึน ื›ึผึดื™ ืœึทื™ื”ื•ึธื” ืขึตื™ืŸ ืึธื“ึธื ื•ึฐื›ึนืœ ืฉืึดื‘ึฐื˜ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœืƒ
9.9. ื’ึผึดื™ืœึดื™ ืžึฐืึนื“ ื‘ึผึทืชึพืฆึดื™ึผื•ึนืŸ ื”ึธืจึดื™ืขึดื™ ื‘ึผึทืช ื™ึฐืจื•ึผืฉืึธืœึทึดื ื”ึดื ึผึตื” ืžึทืœึฐื›ึผึตืšึฐ ื™ึธื‘ื•ึนื ืœึธืšึฐ ืฆึทื“ึผึดื™ืง ื•ึฐื ื•ึนืฉืึธืข ื”ื•ึผื ืขึธื ึดื™ ื•ึฐืจึนื›ึตื‘ ืขึทืœึพื—ึฒืžื•ึนืจ ื•ึฐืขึทืœึพืขึทื™ึดืจ ื‘ึผึถืŸึพืึฒืชึนื ื•ึนืชืƒ
11.12. ื•ึธืึนืžึทืจ ืึฒืœึตื™ื”ึถื ืึดืึพื˜ื•ึนื‘ ื‘ึผึฐืขึตื™ื ึตื™ื›ึถื ื”ึธื‘ื•ึผ ืฉื‚ึฐื›ึธืจึดื™ ื•ึฐืึดืึพืœึนื ื—ึฒื“ึธืœื•ึผ ื•ึทื™ึผึดืฉืึฐืงึฐืœื•ึผ ืึถืชึพืฉื‚ึฐื›ึธืจึดื™ ืฉืึฐืœึนืฉืึดื™ื ื›ึผึธืกึถืฃืƒ 11.13. ื•ึทื™ึผึนืืžึถืจ ื™ึฐื”ื•ึธื” ืึตืœึทื™ ื”ึทืฉืึฐืœึดื™ื›ึตื”ื•ึผ ืึถืœึพื”ึทื™ึผื•ึนืฆึตืจ ืึถื“ึถืจ ื”ึทื™ึฐืงึธืจ ืึฒืฉืึถืจ ื™ึธืงึทืจึฐืชึผึดื™ ืžึตืขึฒืœึตื™ื”ึถื ื•ึธืึถืงึฐื—ึธื” ืฉืึฐืœึนืฉืึดื™ื ื”ึทื›ึผึถืกึถืฃ ื•ึธืึทืฉืึฐืœึดื™ืšึฐ ืึนืชื•ึน ื‘ึผึตื™ืช ื™ึฐื”ื•ึธื” ืึถืœึพื”ึทื™ึผื•ึนืฆึตืจืƒ''. None
3.2. And the LORD said unto Satan: โ€˜The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?โ€™
8.9. Thus saith the LORD of hosts: Let your hands be strong, ye that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of the LORD of hosts was laid, even the temple, that it might be built.
9.1. The burden of the word of the LORD. In the land of Hadrach, And in Damascus shall be His resting-place; For the LORDโ€™S is the eye of man And all the tribes of Israel.
9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.
11.12. And I said unto them: โ€˜If ye think good, give me my hire; and if not, forbear.โ€™ So they weighed for my hire thirty pieces of silver. 11.13. And the LORD said unto me: โ€˜Cast it into the treasury, the goodly price that I was prized at of them.โ€™ And I took the thirty pieces of silver, and cast them into the treasury, in the house of the LORD.''. None
27. Anon., 1 Enoch, 15.3, 89.51-89.52, 89.54, 94.1 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Jesus, special knowledge imparted to Judas by โ€ข Judah place โ€ข Judah son of Jacob; tribe โ€ข Judah, land of โ€ข Judas Maccabeus โ€ข Judas, dialogue with Jesus of โ€ข Jude, Letter of โ€ข Judea, Judah โ€ข dialogue between Judas and Jesus, Gnostic tradition of opposition in

 Found in books: Gruen (2020) 123; Rowland (2009) 55; Ruzer (2020) 185; Scopello (2008) 124; Stuckenbruck (2007) 116, 122, 301, 601


10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.'
15.3. for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children
89.51. And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep, 89.52. but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from
89.54. And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.
94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.
94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. '. None
28. Anon., Jubilees, 4.18, 34.20, 41.1-41.2 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Judah, son of Jacob โ€ข Judas Maccabeus โ€ข Manasseh, king of Judah โ€ข Tamar (daughter-in-law of Judah), daughter of Aram โ€ข Tamar (daughter-in-law of Judah), daughter of Mardi โ€ข Tamar (daughter-in-law of Judah), daughter of Shem โ€ข Tamar and Judah โ€ข Temple, Restoration of Cult by Judas Maccabeus โ€ข Testament of Judah

 Found in books: Gera (2014) 259; Gruen (2011) 291, 292; Gruen (2020) 124, 128; Monnickendam (2020) 179; Stuckenbruck (2007) 61


4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.
34.20. and Dinah also, his daughter, died after Joseph had perished. And there came these three mournings upon Israel in one month.
41.1. And in the forty-fifth jubilee, in the second week, (and) in the second year, Judah took for his first-born Er, a wife from the daughters of Aram, named Tamar. 41.2. But he hated, and did not lie with her, because his mother was of the daughters of Canaan, and he wished to take him a wife of the kinsfolk of his mother, but Judah, his father, would not permit him.' '. None
29. Hebrew Bible, Daniel, 12.12 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Judah b. Pazzi (R.) โ€ข Judah bar Simon (R.) โ€ข Judea, Judah

 Found in books: Fishbane (2003) 201; Ruzer (2020) 126


12.12. ืึทืฉืึฐืจึตื™ ื”ึทืžึฐื—ึทื›ึผึถื” ื•ึฐื™ึทื’ึผึดื™ืขึท ืœึฐื™ึธืžึดื™ื ืึถืœึถืฃ ืฉืึฐืœึนืฉื ืžึตืื•ึนืช ืฉืึฐืœึนืฉืึดื™ื ื•ึทื—ึฒืžึดืฉืึผึธื”ืƒ''. None
12.12. Happy is he that waiteth, and cometh to the thousand three hundred and five and thirty days.''. None
30. Septuagint, 3 Maccabees, 3.8, 6.5, 6.23, 7.16 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Judas Maccabaeus โ€ข Judas Maccabaeus, High Priest โ€ข Judas Maccabaeus, Judith, Book of โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, prays โ€ข Judas, death of โ€ข Simon, brother of Judas โ€ข Simon, brother of Judas, of โ€ข prayer, Judas Maccabeus

 Found in books: Gera (2014) 298, 445; Noam (2018) 45; Potter Suh and Holladay (2021) 328; Salvesen et al (2020) 100, 189, 358; Schwartz (2008) 483


3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change;
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.
6.23. For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying,
7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.''. None
31. Septuagint, 1 Maccabees, 1.11, 1.14, 2.66, 3.4-3.8, 3.16-3.19, 3.43-3.54, 3.59, 4.8, 4.11, 4.14, 4.17-4.18, 4.24, 4.28-4.33, 4.36-4.38, 5.6, 5.9-5.10, 5.13, 5.16-5.19, 5.26, 5.38, 5.42-5.44, 5.54, 7.5, 7.9-7.25, 7.27, 7.33, 7.38, 7.41-7.42, 7.44-7.45, 7.47, 7.49, 8.17, 8.23-8.27, 9.3, 9.5-9.12, 9.19-9.21, 10.84, 13.47, 14.28, 16.3 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Jonathan, brother of Judas โ€ข Judah Maccabee โ€ข Judah, Judah, kingdom of โ€ข Judas Maccabaeus โ€ข Judas Maccabaeus, Focal Character โ€ข Judas Maccabaeus, Gods Agent โ€ข Judas Maccabaeus, High Priest โ€ข Judas Maccabaeus, Lifespan of โ€ข Judas Maccabeus โ€ข Judas Maccabeus, comparison to biblical heroes โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas Maccabeusnan, prays โ€ข Judas, โ€ข Judea/Judah โ€ข Maccabees, Judas Maccabeus โ€ข Maccabeus, Judas โ€ข Simon, brother of Judas โ€ข Simon, brother of Judas, of โ€ข prayer, Judas Maccabeus

 Found in books: Bar Kochba (1997) 129; Corley (2002) 105, 141; Cosgrove (2022) 294; Gera (2014) 39, 40, 43, 171, 173, 175, 179, 180, 181, 182, 189, 190, 202, 236, 246, 247, 254, 298, 303, 315, 318, 396, 404, 410, 412, 432, 434, 475; Gordon (2020) 142, 182; Gruen (2020) 132; Huttner (2013) 218; Mendez (2022) 33; Noam (2018) 44, 45, 46, 47, 50, 199; Schwartz (2008) 43, 325, 385, 419, 466, 467, 523; Taylor (2012) 91


1.11. In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us."
1.14. So they built a gymnasium in Jerusalem, according to Gentile custom,
2.66. Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples.
3.4. He was like a lion in his deeds,like a lions cub roaring for prey. 3.5. He searched out and pursued the lawless;he burned those who troubled his people. 3.6. Lawless men shrank back for fear of him;all the evildoers were confounded;and deliverance prospered by his hand. 3.7. He embittered many kings,but he made Jacob glad by his deeds,and his memory is blessed for ever. 3.8. He went through the cities of Judah;he destroyed the ungodly out of the land;thus he turned away wrath from Israel.
3.16. When he approached the ascent of Beth-horon, Judas went out to meet him with a small company. 3.17. But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today." 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven.

3.43. But they said to one another, "Let us repair the destruction of our people, and fight for our people and the sanctuary."
3.44. And the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion.
3.45. Jerusalem was uninhabited like a wilderness;not one of her children went in or out. The sanctuary was trampled down,and the sons of aliens held the citadel;it was a lodging place for the Gentiles. Joy was taken from Jacob;the flute and the harp ceased to play.
3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah.
3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes.
3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols.
3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us?" 3.54. Then they sounded the trumpets and gave a loud shout.
3.59. It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary.
4.8. But Judas said to the men who were with him, "Do not fear their numbers or be afraid when they charge.
4.11. Then all the Gentiles will know that there is one who redeems and saves Israel."
4.14. and engaged in battle. The Gentiles were crushed and fled into the plain,
4.17. and he said to the people, "Do not be greedy for plunder, for there is a battle before us; 4.18. Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly."
4.24. On their return they sang hymns and praises to Heaven, for he is good, for his mercy endures for ever.
4.28. But the next year he mustered sixty thousand picked infantrymen and five thousand cavalry to subdue them. 4.29. They came into Idumea and encamped at Beth-zur, and Judas met them with ten thousand men. 4.30. When he saw that the army was strong, he prayed, saying, "Blessed art thou, O Savior of Israel, who didst crush the attack of the mighty warrior by the hand of thy servant David, and didst give the camp of the Philistines into the hands of Jonathan, the son of Saul, and of the man who carried his armor. 4.31. So do thou hem in this army by the hand of thy people Israel, and let them be ashamed of their troops and their cavalry. 4.32. Fill them with cowardice; melt the boldness of their strength; let them tremble in their destruction. 4.33. Strike them down with the sword of those who love thee, and let all who know thy name praise thee with hymns."
4.36. Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it." 4.37. So all the army assembled and they went up to Mount Zion. 4.38. And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins.
5.6. Then he crossed over to attack the Ammonites, where he found a strong band and many people with Timothy as their leader.
5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema, 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us.
5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there."
5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 5.17. Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead." 5.18. But he left Joseph, the son of Zechariah, and Azariah, a leader of the people, with the rest of the forces, in Judea to guard it; 5.19. and he gave them this command, "Take charge of this people, but do not engage in battle with the Gentiles until we return."
5.26. "Many of them have been shut up in Bozrah and Bosor, in Alema and Chaspho, Maked and Carnaim" -- all these cities were strong and large--
5.38. Judas sent men to spy out the camp, and they reported to him, "All the Gentiles around us have gathered to him; it is a very large force.
5.42. When Judas approached the stream of water, he stationed the scribes of the people at the stream and gave them this command, "Permit no man to encamp, but make them all enter the battle." 5.43. Then he crossed over against them first, and the whole army followed him. All the Gentiles were defeated before him, and they threw away their arms and fled into the sacred precincts at Carnaim. 5.44. But he took the city and burned the sacred precincts with fire, together with all who were in them. Thus Carnaim was conquered; they could stand before Judas no longer.
5.54. So they went up to Mount Zion with gladness and joy, and offered burnt offerings, because not one of them had fallen before they returned in safety.
7.5. Then there came to him all the lawless and ungodly men of Israel; they were led by Alcimus, who wanted to be high priest.
7.9. And he sent him, and with him the ungodly Alcimus, whom he made high priest; and he commanded him to take vengeance on the sons of Israel. 7.10. So they marched away and came with a large force into the land of Judah; and he sent messengers to Judas and his brothers with peaceable but treacherous words. 7.11. But they paid no attention to their words, for they saw that they had come with a large force. 7.12. Then a group of scribes appeared in a body before Alcimus and Bacchides to ask for just terms. 7.13. The Hasideans were first among the sons of Israel to seek peace from them, 7.14. for they said, "A priest of the line of Aaron has come with the army, and he will not harm us." 7.15. And he spoke peaceable words to them and swore this oath to them, "We will not seek to injure you or your friends." 7.16. So they trusted him; but he seized sixty of them and killed them in one day, in accordance with the word which was written, 7.17. "The flesh of thy saints and their blood they poured out round about Jerusalem,and there was none to bury them." 7.18. Then the fear and dread of them fell upon all the people, for they said, "There is no truth or justice in them, for they have violated the agreement and the oath which they swore." 7.19. Then Bacchides departed from Jerusalem and encamped in Beth-zaith. And he sent and seized many of the men who had deserted to him, and some of the people, and killed them and threw them into a great pit. 7.20. He placed Alcimus in charge of the country and left with him a force to help him; then Bacchides went back to the king. 7.21. Alcimus strove for the high priesthood, 7.22. and all who were troubling their people joined him. They gained control of the land of Judah and did great damage in Israel. 7.23. And Judas saw all the evil that Alcimus and those with him had done among the sons of Israel; it was more than the Gentiles had done. 7.24. So Judas went out into all the surrounding parts of Judea, and took vengeance on the men who had deserted, and he prevented those in the city from going out into the country. 7.25. When Alcimus saw that Judas and those with him had grown strong, and realized that he could not withstand them, he returned to the king and brought wicked charges against them.
7.27. So Nicanor came to Jerusalem with a large force, and treacherously sent to Judas and his brothers this peaceable message,
7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king.
7.38. Take vengeance on this man and on his army,and let them fall by the sword;remember their blasphemies,and let them live no longer."
7.41. "When the messengers from the king spoke blasphemy, thy angel went forth and struck down one hundred and eighty-five thousand of the Assyrians. 7.42. So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness."
7.44. When his army saw that Nicanor had fallen, they threw down their arms and fled. 7.45. The Jews pursued them a days journey, from Adasa as far as Gazara, and as they followed kept sounding the battle call on the trumpets.
7.47. Then the Jews seized the spoils and the plunder, and they cut off Nicanors head and the right hand which he so arrogantly stretched out, and brought them and displayed them just outside Jerusalem.
7.49. And they decreed that this day should be celebrated each year on the thirteenth day of Adar.
8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance,
8.23. May all go well with the Romans and with the nation of the Jews at sea and on land for ever, and may sword and enemy be far from them. 8.24. If war comes first to Rome or to any of their allies in all their dominion, 8.25. the nation of the Jews shall act as their allies wholeheartedly, as the occasion may indicate to them. 8.26. And to the enemy who makes war they shall not give or supply grain, arms, money, or ships, as Rome has decided; and they shall keep their obligations without receiving any return. 8.27. In the same way, if war comes first to the nation of the Jews, the Romans shall willingly act as their allies, as the occasion may indicate to them.
9.3. In the first month of the one hundred and fifty-second year they encamped against Jerusalem;
9.5. Now Judas was encamped in Elasa, and with him were three thousand picked men. 9.6. When they saw the huge number of the enemy forces, they were greatly frightened, and many slipped away from the camp, until no more than eight hundred of them were left. 9.7. When Judas saw that his army had slipped away and the battle was imminent, he was crushed in spirit, for he had no time to assemble them. 9.8. He became faint, but he said to those who were left, "Let us rise and go up against our enemies. We may be able to fight them." 9.9. But they tried to dissuade him, saying, "We are not able. Let us rather save our own lives now, and let us come back with our brethren and fight them; we are too few." 9.10. But Judas said, "Far be it from us to do such a thing as to flee from them. If our time has come, let us die bravely for our brethren, and leave no cause to question our honor." 9.11. Then the army of Bacchides marched out from the camp and took its stand for the encounter. The cavalry was divided into two companies, and the slingers and the archers went ahead of the army, as did all the chief warriors. 9.12. Bacchides was on the right wing. Flanked by the two companies, the phalanx advanced to the sound of the trumpets; and the men with Judas also blew their trumpets.
9.19. Then Jonathan and Simon took Judas their brother and buried him in the tomb of their fathers at Modein, 9.20. and wept for him. And all Israel made great lamentation for him; they mourned many days and said, 9.21. "How is the mighty fallen,the savior of Israel!"
10.84. But Jonathan burned Azotus and the surrounding towns and plundered them; and the temple of Dagon, and those who had taken refuge in it he burned with fire.
1
3.47. So Simon reached an agreement with them and stopped fighting against them. But he expelled them from the city and cleansed the houses in which the idols were, and then entered it with hymns and praise.
1
4.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:
16.3. But now I have grown old, and you by His mercy are mature in years. Take my place and my brothers, and go out and fight for our nation, and may the help which comes from Heaven be with you."''. None
32. Septuagint, 2 Maccabees, 1.1, 1.1-2.18, 1.3, 1.8, 1.10, 1.18, 1.19, 1.23, 1.25, 1.26, 1.27, 1.28, 1.29, 2.10, 2.12, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 4.6, 4.7, 4.11, 4.13, 4.16, 4.17, 4.19, 4.21, 4.22, 4.23, 4.25, 5.4, 5.7, 5.9, 5.10, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.27, 6, 6.1, 6.2, 6.3, 6.7, 6.11, 6.12, 6.18, 6.18-7.42, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 7, 7.2, 7.9, 7.11, 7.14, 7.18, 7.23, 7.33, 7.36, 7.37, 7.38, 7.42, 8.1, 8.2, 8.3, 8.5, 8.6, 8.7, 8.8, 8.9, 8.11, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.33, 8.34, 8.35, 8.36, 9.1, 9.2, 9.3, 9.4, 9.5, 9.9, 9.14, 9.15, 9.16, 9.17, 9.18, 9.28, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.15, 10.16, 10.17, 10.29, 10.30, 10.31, 11.8, 11.10, 11.21, 11.33, 11.38, 12.6, 12.10, 12.15, 12.21, 12.24, 12.25, 12.28, 12.31, 12.36, 12.43, 13.4, 13.5, 13.12, 13.13, 13.14, 13.26, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.33, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15.1, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: โ€ข Dreams, see also under Judas โ€ข Jonathan, brother of Judas โ€ข Judah Maccabee โ€ข Judah ben Bava โ€ข Judas โ€ข Judas Maccabaeus โ€ข Judas Maccabaeus, Brothers of โ€ข Judas Maccabaeus, Focal Character โ€ข Judas Maccabaeus, Gods Agent โ€ข Judas Maccabaeus, High Priest โ€ข Judas Maccabaeus, Latter-Day Elisha โ€ข Judas Maccabaeus, Lifespan of โ€ข Judas Maccabaeus, The Maccabee โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas Maccabeusnan, prays โ€ข Judas the Maccabee โ€ข Judas, death of โ€ข Judea/Judah โ€ข Simon, brother of Judas โ€ข Simon, brother of Judas, of โ€ข prayer, Judas Maccabeus

 Found in books: Beyerle and Goff (2022) 211, 214, 215, 216, 217, 219, 221, 223, 225, 226, 228, 230, 231, 232; Bremmer (2008) 199, 201, 218; Corley (2002) 105; Dijkstra and Raschle (2020) 34; Gera (2014) 43, 129, 171, 179, 182, 217, 254, 298, 305, 362, 396, 412, 432, 434, 435, 445, 448; Gordon (2020) 177, 181; Jonquiรจre (2007) 93; Moss (2012) 42, 43; Noam (2018) 44, 45; Poorthuis and Schwartz (2014) 167; Potter Suh and Holladay (2021) 328, 329, 332; Salvesen et al (2020) 189; Schwartz (2008) 3, 7, 23, 31, 43, 62, 63, 132, 134, 157, 168, 249, 250, 267, 274, 323, 324, 325, 371, 372, 383, 385, 389, 419, 466, 467, 474, 475, 483, 495, 500, 520, 523, 551, 552


1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'" "
1.
3. May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "
1.8. and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.'" "


1.10. Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" "


1.18. Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.'" "


1.19. For when our fathers were being led captive to Persia, the pious priests of that time took some of the fire of the altar and secretly hid it in the hollow of a dry cistern, where they took such precautions that the place was unknown to any one.'" "
1.2
3. And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.'" "
1.25. who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,'" '
1.2
6. accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy."' "
1.2
7. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.'" '
1.28. Afflict those who oppress and are insolent with pride."' "
1.29. Plant thy people in thy holy place, as Moses said.'" '
2.10. Just as Moses prayed to the Lord, and fire came down from heaven and devoured the sacrifices, so also Solomon prayed, and the fire came down and consumed the whole burnt offerings.'" '
2.12. Likewise Solomon also kept the eight days."' "
2.1
6. Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?'" "
2.1
7. It is God who has saved all his people, and has returned the inheritance to all, and the kingship and priesthood and consecration,'" "
2.18. as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.'" "
2.19. The story of Judas Maccabeus and his brothers, and the purification of the great temple, and the dedication of the altar,'" "
2.20. and further the wars against Antiochus Epiphanes and his son Eupator,'" "
2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,'" "
2.22. and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them --'" "
2.2
3. all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.'" "

3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "

3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,'" "
3.
3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.'" "

3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'" '

3.5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.'" "

3.
6. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.'" "

3.
7. When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.'" "

3.8. Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.'" "

3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'" "


3.10. The high priest explained that there were some deposits belonging to widows and orphans,'" "


3.11. and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.'" '


3.12. And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world."' "

3.1
3. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.'" '


3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city."' "


3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.'" "


3.1
6. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.'" "


3.1
7. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.'" '


3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt."' "


3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'" "


3.20. And holding up their hands to heaven, they all made entreaty.'" '


3.21. There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish."' "


3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,'" '

3.2
3. Heliodorus went on with what had been decided."' "


3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.'" "


3.25. For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.'" "


3.2
6. Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.'" "


3.2
7. When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher'" "


3.28. and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.'" "


3.29. While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,'" "
3.
30. they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.'" '
3.
31. Quickly some of Heliodorus\' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath."' "
3.
32. And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.'" "
3.
3
3. While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "
3.
34. And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.'" "
3.
35. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "
3.
3
6. And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.'" "
3.
3
7. When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,'" "
3.
38. If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.'" "
3.
39. For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.'" "


3.40. This was the outcome of the episode of Heliodorus and the protection of the treasury."' "
4.
6. For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.'" "
4.
7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" '
4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "4.1
3. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'" "
4.1
6. For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" '
4.1
7. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "
4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.'" "
4.21. When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.'" "
4.22. He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.'" "4.2
3. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.'" "
4.25. After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.'" "
5.4. Therefore all men prayed that the apparition might prove to have been a good omen."' "
5.
7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.'" "
5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.'" "
5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers."' "
5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.'" "
5.1
6. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'" "
5.1
7. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.'" "
5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.'" "
5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.'" '
5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."' "
5.2
7. But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.'" '

6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,'" "

6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.'" "
6.
3. Harsh and utterly grievous was the onslaught of evil."' "

6.
7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.'" "


6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.'" "


6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.'" "



6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.'" "


6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,'" "


6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.'" "


6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,'" "


6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.'" "

6.2
3. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.'" "


6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,'" "


6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.'" "

6.2
6. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.'" "


6.2
7. Therefore, by manfully giving up my life now, I will show myself worthy of my old age'" "


6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.'" "


6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.'" '
6.
30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.'" "
6.
31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.'" "

7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.'" "

7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.'" "

7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.'" "

7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!'" "

7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.'" "

7.2
3. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" "
7.
3
3. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" "
7.
3
6. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.'" "
7.
3
7. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,'" "
7.
38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.'" "

7.42. Let this be enough, then, about the eating of sacrifices and the extreme tortures.'" "
8.1. But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.'" "
8.2. They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,'" "8.
3. and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,'" "
8.5. As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.'" "8.
6. Coming without warning, he would set fire to towns and villages. He captured strategic positions and put to flight not a few of the enemy.'" '8.
7. He found the nights most advantageous for such attacks. And talk of his valor spread everywhere."' "
8.8. When Philip saw that the man was gaining ground little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, for aid to the king's government.'" "
8.9. And Ptolemy promptly appointed Nicanor the son of Patroclus, one of the king's chief friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service.'" "

8.11. And he immediately sent to the cities on the seacoast, inviting them to buy Jewish slaves and promising to hand over ninety slaves for a talent, not expecting the judgment from the Almighty that was about to overtake him.'" "

8.14. Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,'" "

8.15. if not for their own sake, yet for the sake of the covets made with their fathers, and because he had called them by his holy and glorious name.'" "
8.1
6. But Maccabeus gathered his men together, to the number six thousand, and exhorted them not to be frightened by the enemy and not to fear the great multitude of Gentiles who were wickedly coming against them, but to fight nobly,'" "
8.1
7. keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.'" "

8.18. For they trust to arms and acts of daring,'he said, 'but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world.'" "

8.19. Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,'" "

8.20. and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.'" '

8.21. With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts."' "

8.22. He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.'" "
8.2
3. Besides, he appointed Eleazar to read aloud from the holy book, and gave the watchword, 'God's help'; then, leading the first division himself, he joined battle with Nicanor.'" "

8.24. With the Almighty as their ally, they slew more than nine thousand of the enemy, and wounded and disabled most of Nicanor's army, and forced them all to flee.'" "

8.25. They captured the money of those who had come to buy them as slaves. After pursuing them for some distance, they were obliged to return because the hour was late.'" "
8.2
6. For it was the day before the sabbath, and for that reason they did not continue their pursuit.'" "
8.2
7. And when they had collected the arms of the enemy and stripped them of their spoils, they kept the sabbath, giving great praise and thanks to the Lord, who had preserved them for that day and allotted it to them as the beginning of mercy.'" "

8.28. After the sabbath they gave some of the spoils to those who had been tortured and to the widows and orphans, and distributed the rest among themselves and their children.'" "

8.29. When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.'" "8.
30. In encounters with the forces of Timothy and Bacchides they killed more than twenty thousand of them and got possession of some exceedingly high strongholds, and they divided very much plunder, giving to those who had been tortured and to the orphans and widows, and also to the aged, shares equal to their own.'" "8.
31. Collecting the arms of the enemy, they stored them all carefully in strategic places, and carried the rest of the spoils to Jerusalem.'" "8.
3
3. While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.'" "8.
34. The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,'" "8.
35. having been humbled with the help of the Lord by opponents whom he regarded as of the least account, took off his splendid uniform and made his way alone like a runaway slave across the country till he reached Antioch, having succeeded chiefly in the destruction of his own army!'" "8.
3
6. Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.'" "
9.1. About that time, as it happened, Antiochus had retreated in disorder from the region of Persia.'" "
9.2. For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat.'" "9.
3. While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy.'" "
9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.'" "
9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --'" "
9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.'"

9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;'" "

9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;'" "
9.1
6. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;'" '
9.1
7. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God."' "

9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:'" "

9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.'" "
10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "
10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "10.
3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "
10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "
10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.
6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "10.
7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '
10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "
10.9. Such then was the end of Antiochus, who was called Epiphanes.'" "

10.10. Now we will tell what took place under Antiochus Eupator, who was the son of that ungodly man, and will give a brief summary of the principal calamities of the wars.'" "

10.15. Besides this, the Idumeans, who had control of important strongholds, were harassing the Jews; they received those who were banished from Jerusalem, and endeavored to keep up the war.'" "
10.1
6. But Maccabeus and his men, after making solemn supplication and beseeching God to fight on their side, rushed to the strongholds of the Idumeans.'" "
10.1
7. Attacking them vigorously, they gained possession of the places, and beat off all who fought upon the wall, and slew those whom they encountered, killing no fewer than twenty thousand.'" "

10.29. When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.'" "10.
30. Surrounding Maccabeus and protecting him with their own armor and weapons, they kept him from being wounded. And they showered arrows and thunderbolts upon the enemy, so that, confused and blinded, they were thrown into disorder and cut to pieces.'" "10.
31. Twenty thousand five hundred were slaughtered, besides six hundred horsemen.'" "1
1.8. And there, while they were still near Jerusalem, a horseman appeared at their head, clothed in white and brandishing weapons of gold.'" "1


1.10. They advanced in battle order, having their heavenly ally, for the Lord had mercy on them.'" "
11.21. Farewell. The one hundred and forty-eighth year, Dioscorinthius twenty-fourth.'" "1
1.
3
3. Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth.'" "12.
6. and, calling upon God the righteous Judge, attacked the murderers of his brethren. He set fire to the harbor by night, and burned the boats, and massacred those who had taken refuge there.'" "1
2.10. When they had gone more than a mile from there, on their march against Timothy, not less than five thousand Arabs with five hundred horsemen attacked them.'" "
12.15. But Judas and his men, calling upon the great Sovereign of the world, who without battering-rams or engines of war overthrew Jericho in the days of Joshua, rushed furiously upon the walls.'" "1
2.21. When Timothy learned of the approach of Judas, he sent off the women and the children and also the baggage to a place called Carnaim; for that place was hard to besiege and difficult of access because of the narrowness of all the approaches.'" "
12.24. Timothy himself fell into the hands of Dositheus and Sosipater and their men. With great guile he besought them to let him go in safety, because he held the parents of most of them and the brothers of some and no consideration would be shown them.'" "
12.25. And when with many words he had confirmed his solemn promise to restore them unharmed, they let him go, for the sake of saving their brethren.'" "
12.28. But the Jews called upon the Sovereign who with power shatters the might of his enemies, and they got the city into their hands, and killed as many as twenty-five thousand of those who were within it.'" "12.
31. they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.'" "12.
3
6. As Esdris and his men had been fighting for a long time and were weary, Judas called upon the Lord to show himself their ally and leader in the battle.'" "12.4
3. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.'" "1

3.4. But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.'" "1

3.5. For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes.'" "1


3.12. When they had all joined in the same petition and had besought the merciful Lord with weeping and fasting and lying prostrate for three days without ceasing, Judas exhorted them and ordered them to stand ready.'" "1

3.1
3. After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.'" "1


3.14. So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.'" "1


3.2
6. Lysias took the public platform, made the best possible defense, convinced them, appeased them, gained their good will, and set out for Antioch. This is how the king's attack and withdrawal turned out.'" "14.
3. Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,'" "
14.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'" '
14.5. But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered:"' "1
4.
6. Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.'" "1
4.
7. Therefore I have laid aside my ancestral glory -- I mean the high priesthood -- and have now come here,'" "
14.8. first because I am genuinely concerned for the interests of the king, and second because I have regard also for my fellow citizens. For through the folly of those whom I have mentioned our whole nation is now in no small misfortune.'" "
14.9. Since you are acquainted, O king, with the details of this matter, deign to take thought for our country and our hard-pressed nation with the gracious kindness which you show to all.'" "
14.10. For as long as Judas lives, it is impossible for the government to find peace.'" "1
4.11. When he had said this, the rest of the king's friends, who were hostile to Judas, quickly inflamed Demetrius still more.'" "
14.12. And he immediately chose Nicanor, who had been in command of the elephants, appointed him governor of Judea, and sent him off'" "14.1
3. with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.'" "14.2
6. But when Alcimus noticed their good will for one another, he took the covet that had been made and went to Demetrius. He told him that Nicanor was disloyal to the government, for he had appointed that conspirator against the kingdom, Judas, to be his successor.'" "14.2
7. The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covet and commanding him to send Maccabeus to Antioch as a prisoner without delay.'" "
14.28. When this message came to Nicanor, he was troubled and grieved that he had to annul their agreement when the man had done no wrong.'" "
14.29. Since it was not possible to oppose the king, he watched for an opportunity to accomplish this by a stratagem.'" "14.
30. But Maccabeus, noticing that Nicanor was more austere in his dealings with him and was meeting him more rudely than had been his custom, concluded that this austerity did not spring from the best motives. So he gathered not a few of his men, and went into hiding from Nicanor.'" "14.
31. When the latter became aware that he had been cleverly outwitted by the man, he went to the great and holy temple while the priests were offering the customary sacrifices, and commanded them to hand the man over.'" "14.
3
3. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'" "14.
3
7. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'" "14.
38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'" "14.
39. Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;'" "

14.40. for he thought that by arresting him he would do them an injury."' "

14.41. When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,'" '

14.42. preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth."' "
14.4
3. But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.'" "

14.44. But as they quickly drew back, a space opened and he fell in the middle of the empty space.'" "

14.45. Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,'" "
14.4
6. with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.'" '
15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.'" "

15.11. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.'" "

15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'" "
15.1
3. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.'" "

15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'" "1
5.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:'" "1
5.1
6. Take this holy sword, a gift from God, with which you will strike down your adversaries.'" "1
5.1
7. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.'" "1
5.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.'" "1
5.20. When all were now looking forward to the coming decision, and the enemy was already close at hand with their army drawn up for battle, the elephants strategically stationed and the cavalry deployed on the flanks,'" "
15.21. Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.'" "
15.22. And he called upon him in these words: 'O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.'" "15.2
3. So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.'" "
15.24. By the might of thy arm may these blasphemers who come against thy holy people be struck down.'With these words he ended his prayer.'" '
15.25. Nicanor and his men advanced with trumpets and battle songs;" 15.2
6. and Judas and his men met the enemy in battle with invocation to God and prayers."' "1
5.2
7. So, fighting with their hands and praying to God in their hearts, they laid low no less than thirty-five thousand men, and were greatly gladdened by God's manifestation.'" "
15.28. When the action was over and they were returning with joy, they recognized Nicanor, lying dead, in full armor.'" "
15.29. Then there was shouting and tumult, and they blessed the Sovereign Lord in the language of their fathers.'" "15.
30. And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.'" "15.
31. And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.'" "15.
32. He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty;'" '15.
3
3. and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary."' "15.
34. And they all, looking to heaven, blessed the Lord who had manifested himself, saying, 'Blessed is he who has kept his own place undefiled.'" "15.
35. And he hung Nicanor's head from the citadel, a clear and conspicuous sign to every one of the help of the Lord.'" "15.
3
6. And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.'" "15.
3
7. This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.'" "". None
33. Septuagint, Judith, 1.1, 1.9, 8.1, 12.1-12.4 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah haNasi, R. โ€ข Judas Maccabaeus โ€ข Judas Maccabaeus, Judith, Book of โ€ข Judas Maccabeus โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judea/Judah โ€ข Tamar, Judahโ€™s daughter in law

 Found in books: Gera (2014) 19, 51, 122, 129, 172, 254, 292, 318; Goodman (2006) 199; Salvesen et al (2020) 100, 201; Schwartz (2008) 3


1.1. In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana --
1.9. and all who were in Samaria and its surrounding towns, and beyond the Jordan as far as Jerusalem and Bethany and Chelous and Kadesh and the river of Egypt, and Tahpanhes and Raamses and the whole land of Goshen,
8.1. At that time Judith heard about these things: she was the daughter of Merari the son of Ox, son of Joseph, son of Oziel, son of Elkiah, son of Aias, son of Gideon, son of Raphaim, son of Ahitub, son of Elijah, son of Hilkiah, son of Eliab, son of Nathanael, son of Salamiel, son of Sarasadai, son of Israel.
12.1. Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.2. But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me." 12.3. Holofernes said to her, "If your supply runs out, where can we get more like it for you? For none of your people is here with us." 12.4. Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do." ''. None
34. Septuagint, Wisdom of Solomon, 4.11 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: โ€ข Judah place โ€ข Judah, Kingdom of,

 Found in books: Bay (2022) 115; Stuckenbruck (2007) 116


4.11. And their eyes (are fixed) upon any manโ€™s house that is (still) secure, That they may, like (the) Serpent, destroy the wisdom ofโ€ฆ with words of transgressors,
4.11. He was caught up lest evil change his understanding or guile deceive his soul."''. None
35. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: โ€ข Jesus, special knowledge imparted to Judas by โ€ข Judah, fall of โ€ข Judas, dialogue with Jesus of โ€ข Judas, visions of โ€ข dialogue between Judas and Jesus, regarding heaven

 Found in books: Salvesen et al (2020) 108; Scopello (2008) 131


36. None, None, nan (2nd cent. BCE - 2nd cent. CE)
 Tagged with subjects: โ€ข Judah, โ€ข Judah, son of Jacob โ€ข Tamar (daughter-in-law of Judah), daughter of Aram โ€ข Tamar (daughter-in-law of Judah), daughter of Mardi โ€ข Tamar (daughter-in-law of Judah), daughter of Shem โ€ข Tamar and Judah โ€ข Testament of Judah

 Found in books: Gruen (2011) 291, 292; Gruen (2020) 124, 128; Monnickendam (2020) 179; Wilson (2010) 411


37. Philo of Alexandria, On The Preliminary Studies, 124 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: โ€ข Judah

 Found in books: Geljon and Runia (2019) 249; Sly (1990) 175


124. But there are times when virtue, as if making experiment of those who come to her as pupils, to see how much eagerness they have, does not come forward to meet them, but veiling her face like Tamar, sits down in the public road, giving room to those who are traveling along the road to look upon her as a harlot, in order that those who are over curious on the subject may take off her veil and disclose her features, and may behold the untouched, and unpolluted, and most exquisite, and truly virgin beauty of modesty and chastity. ''. None
38. Philo of Alexandria, On Flight And Finding, 149-151 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah (person)

 Found in books: Levison (2009) 257; Sly (1990) 175


149. Nor does he, who is sent forth to search for that virtue which is invincible and embittered against the ridiculous pursuits of men, by name Tamar, find her. And this failure of his is strictly in accordance with nature; for we read in the scripture, "And Judah sent a kid in the hands of his shepherd, the Adullamite, to receive back his pledge from the woman, and he found her not: and he asked the men of the place, Where is the harlot who was in Ae by the wayside? and they said, There is no harlot in this place. And he returned back to Judah, and said unto him, I have not found her, and the men of the place say that there is no harlot there. And Judah said, Let her keep the things, only let me not be made a laughing-stock, I because I have sent the kid, and you because you have not found Her." Oh, the admirable trial! oh, the temptation becoming sacred things! '150. Who gave the pledge? Why the mind, forsooth, which was eager to purchase the most excellent possession, piety towards God, by three pledges or symbols, namely a ring, and an armlet, and a staff, signifying confidence and sure faith; the connection and union of reason with life, and of life with reason; and upright and unchanging instruction on which it is profitable to rely. 151. Therefore he examines the question as to whether he had properly given this pledge. What, then, is the examination? To throw down some bait having an attractive power, such as glory, or riches, or bodily health, or something similar, and to see to which it will incline, like the balance in a scale; for if there is any inclination to any one of these things the pledge is not sure. Therefore he sent a kid in order to recover back his pledge from the woman, not because he had determined by all means to recover it, but only in the case of her being unworthy to retain it. '. None
39. Philo of Alexandria, On The Virtues, 21, 221 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah, son of Jacob โ€ข Tamar (daughter-in-law of Judah), daughter of Aram โ€ข Tamar (daughter-in-law of Judah), daughter of Mardi โ€ข Tamar (daughter-in-law of Judah), daughter of Shem โ€ข Tamar and Judah โ€ข Testament of Judah

 Found in books: Gruen (2011) 292; Gruen (2020) 128; Monnickendam (2020) 179; Sly (1990) 175


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. '2
21. for Tamar was a woman from Syria Palestina, who had been bred up in her own native city, which was devoted to the worship of many gods, being full of statues, and images, and, in short, of idols of every kind and description. But when she, emerging, as it were, out of profound darkness, was able to see a slight beam of truth, she then, at the risk of her life, exerted all her energies to arrive at piety, caring little for life if she could not live virtuously; and living virtuously was exactly identical with living for the service of and in constant supplication to the one true God. '. None
40. Philo of Alexandria, Against Flaccus, 26, 28 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: โ€ข Judah ben Tabbai โ€ข Judas the Galilaean โ€ข Maccabeus, Judas

 Found in books: Salvesen et al (2020) 356; Taylor (2012) 37


26. And when he was about to set out to take possession of his kingdom, Gaius advised him to avoid the voyage from Brundusium to Syria, which was a long and troublesome one, and rather to take the shorter one by Alexandria, and to wait for the periodical winds; for he said that the merchant vessels which set forth from that harbour were fast sailers, and that the pilots were most experienced men, who guided their ships like skilful coachmen guide their horses, keeping them straight in the proper course. And he took his advice, looking upon him both as his master and also as a giver of good counsel. '
28. With so much modesty then did this man arrive, wishing if it were possible to enter without being perceived by any one in the city. For he had not come to see Alexandria, since he had sojourned in it before, when he was preparing to take his voyage to Rome to see Tiberius, but he desired at this time to take the quickest road, so as to arrive at his destination with the smallest possible delay. '. None
41. Josephus Flavius, Jewish Antiquities, 12.142, 12.314, 13.66, 13.68, 13.257-13.258, 14.172, 18.23, 18.65, 20.53-20.54, 20.90, 20.205, 20.216-20.218, 20.220 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Aristobulus, Judah I โ€ข Jonathan, brother of Judas โ€ข Joshua, Judah, tribe of โ€ข Judah โ€ข Judah Maccabee โ€ข Judah ben Tabbai โ€ข Judah, kingdom of, Levitical settlements of โ€ข Judas Maccabaeus โ€ข Judas Maccabeus โ€ข Judas Maccabeus, โ€ข Judas Maccabeus, comparison to biblical heroes โ€ข Judas of Gamala, and Saddouk โ€ข Judas of Gamala, the Galilean โ€ข Judas the Galilaean โ€ข Judas the Maccabee โ€ข Judea/Judah โ€ข R. Judah b. Ilai

 Found in books: Bar Kochba (1997) 280; Bay (2022) 36; Gera (2014) 179, 420; Gordon (2020) 95, 142, 177, 227; Hachlili (2005) 36; Jonquiรจre (2007) 266; Levine (2005) 91; Noam (2018) 25, 47; Price Finkelberg and Shahar (2021) 207; Salvesen et al (2020) 356, 362; Schwartz (2008) 157, 168; Taylor (2012) 55, 96, 176, 177


12.142. ฯ€ฮฟฮปฮนฯ„ฮตฯ…ฮตฬฯƒฮธฯ‰ฯƒฮฑฮฝ ฮดฮตฬ€ ฯ€ฮฑฬฮฝฯ„ฮตฯ‚ ฮฟฮนฬ” ฮตฬ“ฮบ ฯ„ฮฟฯ…อ‚ ฮตฬ“ฬฮธฮฝฮฟฯ…ฯ‚ ฮบฮฑฯ„ฮฑฬ€ ฯ„ฮฟฯ…ฬ€ฯ‚ ฯ€ฮฑฯ„ฯฮนฬฮฟฯ…ฯ‚ ฮฝฮฟฬฮผฮฟฯ…ฯ‚, ฮฑฬ“ฯ€ฮฟฮปฯ…ฮตฬฯƒฮธฯ‰ ฮด' ฮทฬ” ฮณฮตฯฮฟฯ…ฯƒฮนฬฮฑ ฮบฮฑฮนฬ€ ฮฟฮนฬ” ฮนฬ”ฮตฯฮตฮนอ‚ฯ‚ ฮบฮฑฮนฬ€ ฮณฯฮฑฮผฮผฮฑฯ„ฮตฮนอ‚ฯ‚ ฯ„ฮฟฯ…อ‚ ฮนฬ”ฮตฯฮฟฯ…อ‚ ฮบฮฑฮนฬ€ ฮนฬ”ฮตฯฮฟฯˆฮฑฬฮปฯ„ฮฑฮน ฯ‰ฬ”อ‚ฮฝ ฯ…ฬ”ฯ€ฮตฬ€ฯ ฯ„ฮทอ‚ฯ‚ ฮบฮตฯ†ฮฑฮปฮทอ‚ฯ‚ ฯ„ฮตฮปฮฟฯ…อ‚ฯƒฮนฮฝ ฮบฮฑฮนฬ€ ฯ„ฮฟฯ…อ‚ ฯƒฯ„ฮตฯ†ฮฑฮฝฮนฯ„ฮนฮบฮฟฯ…อ‚ ฯ†ฮฟฬฯฮฟฯ… ฮบฮฑฮนฬ€ ฯ„ฮฟฯ…อ‚ ฯ€ฮตฯฮนฬ€ ฯ„ฯ‰อ‚ฮฝ ฮฑฬ“ฬฮปฮปฯ‰ฮฝ." "
12.314. ฮฑฬ“ฯ€ฮทฬฮฝฯ„ฮทฯƒฮต ฮดฮตฬ€ ฮผฮตฯ„ฮฑฬ€ ฮผฯ…ฯฮนฬฯ‰ฮฝ ฬ“ฮ™ฮฟฯ…ฬฮดฮฑฯ‚, ฮบฮฑฮนฬ€ ฯ„ฮฟฬ€ ฯ€ฮปฮทอ‚ฮธฮฟฯ‚ ฮนฬ“ฮดฯ‰ฬ€ฮฝ ฯ„ฯ‰อ‚ฮฝ ฯ€ฮฟฮปฮตฮผฮนฬฯ‰ฮฝ ฯƒฯ…ฬฮผฮผฮฑฯ‡ฮฟฮฝ ฮตฬ“ฯ€' ฮฑฯ…ฬ“ฯ„ฯ‰อ‚อ… ฮณฮตฮฝฮตฬฯƒฮธฮฑฮน ฯ„ฮฟฬ€ฮฝ ฮธฮตฮฟฬ€ฮฝ ฮตฯ…ฬ“ฮพฮฑฬฮผฮตฮฝฮฟฯ‚, ฯƒฯ…ฮผฮฒฮฑฮปฯ‰ฬ€ฮฝ ฯ„ฮฟฮนอ‚ฯ‚ ฯ€ฯฮฟฮดฯฮฟฬฮผฮฟฮนฯ‚ ฯ„ฯ‰อ‚ฮฝ ฯ€ฮฟฮปฮตฮผฮนฬฯ‰ฮฝ ฮฝฮนฮบฮฑอ‚อ… ฯ„ฮฟฯ…ฬฯ„ฮฟฯ…ฯ‚ ฮบฮฑฮนฬ€ ฯ†ฮฟฮฝฮตฯ…ฬฯƒฮฑฯ‚ ฮฑฯ…ฬ“ฯ„ฯ‰อ‚ฮฝ ฯ‰ฬ”ฯ‚ ฯ€ฮตฮฝฯ„ฮฑฮบฮนฯƒฯ‡ฮนฮปฮนฬฮฟฯ…ฯ‚ ฯ„ฮฟฮนอ‚ฯ‚ ฮปฮฟฮนฯ€ฮฟฮนอ‚ฯ‚ ฮทฬ“อ‚ฮฝ ฮตฬ“ฯ€ฮนฬฯ†ฮฟฮฒฮฟฯ‚." '
13.66. ฮบฮฑฮนฬ€ ฯ€ฮปฮตฮนฬฯƒฯ„ฮฟฯ…ฯ‚ ฮตฯ…ฬ”ฯฯ‰ฬ€ฮฝ ฯ€ฮฑฯฮฑฬ€ ฯ„ฮฟฬ€ ฮบฮฑฮธฮทอ‚ฮบฮฟฮฝ ฮตฬ“ฬฯ‡ฮฟฮฝฯ„ฮฑฯ‚ ฮนฬ”ฮตฯฮฑฬ€ ฮบฮฑฮนฬ€ ฮดฮนฮฑฬ€ ฯ„ฮฟฯ…อ‚ฯ„ฮฟ ฮดฯ…ฬฯƒฮฝฮฟฯ…ฯ‚ ฮฑฬ“ฮปฮปฮทฬฮปฮฟฮนฯ‚, ฮฟฬ”ฬ€ ฮบฮฑฮนฬ€ ฮ‘ฮนฬ“ฮณฯ…ฯ€ฯ„ฮนฬฮฟฮนฯ‚ ฯƒฯ…ฮผฮฒฮตฬฮฒฮทฮบฮตฮฝ ฮดฮนฮฑฬ€ ฯ„ฮฟฬ€ ฯ€ฮปฮทอ‚ฮธฮฟฯ‚ ฯ„ฯ‰อ‚ฮฝ ฮนฬ”ฮตฯฯ‰อ‚ฮฝ ฮบฮฑฮนฬ€ ฯ„ฮฟฬ€ ฯ€ฮตฯฮนฬ€ ฯ„ฮฑฬ€ฯ‚ ฮธฯฮทฯƒฮบฮตฮนฬฮฑฯ‚ ฮฟฯ…ฬ“ฯ‡ ฮฟฬ”ฮผฮฟฬฮดฮฟฮพฮฟฮฝ, ฮตฬ“ฯ€ฮนฯ„ฮทฮดฮตฮนฮฟฬฯ„ฮฑฯ„ฮฟฮฝ ฮตฯ…ฬ”ฯฯ‰ฬ€ฮฝ ฯ„ฮฟฬฯ€ฮฟฮฝ ฮตฬ“ฮฝ ฯ„ฯ‰อ‚อ… ฯ€ฯฮฟฯƒฮฑฮณฮฟฯฮตฯ…ฮฟฮผฮตฬฮฝฯ‰อ… ฯ„ฮทอ‚ฯ‚ ฮฑฬ“ฮณฯฮนฬฮฑฯ‚ ฮ’ฮฟฯ…ฮฒฮฑฬฯƒฯ„ฮตฯ‰ฯ‚ ฮฟฬ“ฯ‡ฯ…ฯฯ‰ฬฮผฮฑฯ„ฮน ฮฒฯฯ…ฬฮฟฮฝฯ„ฮฑ ฯ€ฮฟฮนฮบฮนฬฮปฮทฯ‚ ฯ…ฬ”ฬฮปฮทฯ‚ ฮบฮฑฮนฬ€ ฯ„ฯ‰อ‚ฮฝ ฮนฬ”ฮตฯฯ‰อ‚ฮฝ ฮถฯ‰ฬอ…ฯ‰ฮฝ ฮผฮตฯƒฯ„ฮฟฬฮฝ,
13.68. ฮบฮฑฮนฬ€ ฮณฮฑฬ€ฯ ฬ”ฮ—ฯƒฮฑฮนฬฬˆฮฑฯ‚ ฮฟฬ” ฯ€ฯฮฟฯ†ฮทฬฯ„ฮทฯ‚ ฯ„ฮฟฯ…อ‚ฯ„ฮฟ ฯ€ฯฮฟฮตฮนอ‚ฯ€ฮตฮฝ: ฮตฬ“ฬฯƒฯ„ฮฑฮน ฮธฯ…ฯƒฮนฮฑฯƒฯ„ฮทฬฯฮนฮฟฮฝ ฮตฬ“ฮฝ ฮ‘ฮนฬ“ฮณฯ…ฬฯ€ฯ„ฯ‰อ… ฮบฯ…ฯฮนฬฯ‰อ… ฯ„ฯ‰อ‚อ… ฮธฮตฯ‰อ‚อ…: ฮบฮฑฮนฬ€ ฯ€ฮฟฮปฮปฮฑฬ€ ฮดฮตฬ€ ฯ€ฯฮฟฮตฯ†ฮทฬฯ„ฮตฯ…ฯƒฮตฮฝ ฮฑฬ“ฬฮปฮปฮฑ ฯ„ฮฟฮนฮฑฯ…อ‚ฯ„ฮฑ ฮดฮนฮฑฬ€ ฯ„ฮฟฬ€ฮฝ ฯ„ฮฟฬฯ€ฮฟฮฝ.โ€
13.257. ฬ”ฮฅฯฮบฮฑฮฝฮฟฬ€ฯ‚ ฮดฮตฬ€ ฮบฮฑฮนฬ€ ฯ„ฮทอ‚ฯ‚ ฬ“ฮ™ฮดฮฟฯ…ฮผฮฑฮนฬฮฑฯ‚ ฮฑฮนฬ”ฯฮตฮนอ‚ ฯ€ฮฟฬฮปฮตฮนฯ‚ ฬ“ฬฮ‘ฮดฯ‰ฯฮฑ ฮบฮฑฮนฬ€ ฮœฮฑฬฯฮนฯƒฮฑฮฝ, ฮบฮฑฮนฬ€ ฮฑฬ”ฬฯ€ฮฑฮฝฯ„ฮฑฯ‚ ฯ„ฮฟฯ…ฬ€ฯ‚ ฬ“ฮ™ฮดฮฟฯ…ฮผฮฑฮนฬฮฟฯ…ฯ‚ ฯ…ฬ”ฯ€ฮฟฬ€ ฯ‡ฮตฮนอ‚ฯฮฑ ฯ€ฮฟฮนฮทฯƒฮฑฬฮผฮตฮฝฮฟฯ‚ ฮตฬ“ฯ€ฮตฬฯ„ฯฮตฯˆฮตฮฝ ฮฑฯ…ฬ“ฯ„ฮฟฮนอ‚ฯ‚ ฮผฮตฬฮฝฮตฮนฮฝ ฮตฬ“ฮฝ ฯ„ฮทอ‚อ… ฯ‡ฯ‰ฬฯฮฑอ…, ฮตฮนฬ“ ฯ€ฮตฯฮนฯ„ฮตฬฮผฮฝฮฟฮนฮฝฯ„ฮฟ ฯ„ฮฑฬ€ ฮฑฮนฬ“ฮดฮฟฮนอ‚ฮฑ ฮบฮฑฮนฬ€ ฯ„ฮฟฮนอ‚ฯ‚ ฬ“ฮ™ฮฟฯ…ฮดฮฑฮนฬฯ‰ฮฝ ฮฝฮฟฬฮผฮฟฮนฯ‚ ฯ‡ฯฮทฬฯƒฮฑฯƒฮธฮฑฮน ฮธฮตฬฮปฮฟฮนฮตฮฝ. 13.258. ฮฟฮนฬ” ฮดฮตฬ€ ฯ€ฮฟฬฮธฯ‰อ… ฯ„ฮทอ‚ฯ‚ ฯ€ฮฑฯ„ฯฮนฬฮฟฯ… ฮณฮทอ‚ฯ‚ ฮบฮฑฮนฬ€ ฯ„ฮทฬ€ฮฝ ฯ€ฮตฯฮนฯ„ฮฟฮผฮทฬ€ฮฝ ฮบฮฑฮนฬ€ ฯ„ฮทฬ€ฮฝ ฮฑฬ“ฬฮปฮปฮทฮฝ ฯ„ฮฟฯ…อ‚ ฮฒฮนฬฮฟฯ… ฮดฮนฬฮฑฮนฯ„ฮฑฮฝ ฯ…ฬ”ฯ€ฮตฬฮผฮตฮนฮฝฮฑฮฝ ฯ„ฮทฬ€ฮฝ ฮฑฯ…ฬ“ฯ„ฮทฬ€ฮฝ ฬ“ฮ™ฮฟฯ…ฮดฮฑฮนฬฮฟฮนฯ‚ ฯ€ฮฟฮนฮทฬฯƒฮฑฯƒฮธฮฑฮน. ฮบฮฑฬ“ฮบฮตฮนฬฮฝฮฟฮนฯ‚ ฮฑฯ…ฬ“ฯ„ฮฟฮนอ‚ฯ‚ ฯ‡ฯฮฟฬฮฝฮฟฯ‚ ฯ…ฬ”ฯ€ฮทอ‚ฯฯ‡ฮตฮฝ ฯ‰ฬ”ฬฯƒฯ„ฮต ฮตฮนฬ“อ‚ฮฝฮฑฮน ฯ„ฮฟฬ€ ฮปฮฟฮนฯ€ฮฟฬ€ฮฝ ฬ“ฮ™ฮฟฯ…ฮดฮฑฮนฬฮฟฯ…ฯ‚.' "
14.172. ฮดฮนฮฑฮบฮตฮนฮผฮตฬฮฝฯ‰ฮฝ ฮด' ฮฟฯ…ฬ”ฬฯ„ฯ‰ฯ‚ ฮตฮนฬ”อ‚ฯ‚ ฯ„ฮนฯ‚ ฮฃฮฑฮผฮฑฮนฬฮฑฯ‚ ฮฟฬ“ฬฮฝฮฟฮผฮฑ, ฮดฮนฬฮบฮฑฮนฮฟฯ‚ ฮฑฬ“ฮฝฮทฬ€ฯ ฮบฮฑฮนฬ€ ฮดฮนฮฑฬ€ ฯ„ฮฟฯ…อ‚ฯ„ฮฟ ฯ„ฮฟฯ…อ‚ ฮดฮตฮดฮนฮตฬฮฝฮฑฮน ฮบฯฮตฮนฬฯ„ฯ„ฯ‰ฮฝ, ฮฑฬ“ฮฝฮฑฯƒฯ„ฮฑฬ€ฯ‚ ฮตฮนฬ“อ‚ฯ€ฮตฮฝ: โ€œฮฑฬ“ฬฮฝฮดฯฮตฯ‚ ฯƒฯ…ฬฮฝฮตฮดฯฮฟฮน ฮบฮฑฮนฬ€ ฮฒฮฑฯƒฮนฮปฮตฯ…อ‚, ฮตฮนฬ“ฯ‚ ฮดฮนฬฮบฮทฮฝ ฮผฮตฬ€ฮฝ ฮฟฯ…ฬ“ฬฯ„' ฮฑฯ…ฬ“ฯ„ฮฟฬ€ฯ‚ ฮฟฮนฬ“อ‚ฮดฮฑฬ ฯ„ฮนฮฝฮฑ ฯ„ฯ‰อ‚ฮฝ ฯ€ฯ‰ฬฯ€ฮฟฯ„ฮต ฮตฮนฬ“ฯ‚ ฯ…ฬ”ฮผฮฑอ‚ฯ‚ ฮบฮตฮบฮปฮทฮผฮตฬฮฝฯ‰ฮฝ ฮฟฯ…ฬ”ฬฯ„ฯ‰ ฯ€ฮฑฯฮฑฯƒฯ„ฮฑฬฮฝฯ„ฮฑ ฮฟฯ…ฬ“ฬฯ„ฮต ฯ…ฬ”ฮผฮฑอ‚ฯ‚ ฮตฬ“ฬฯ‡ฮตฮนฮฝ ฮตฮนฬ“ฯ€ฮตฮนอ‚ฮฝ ฯ…ฬ”ฯ€ฮฟฮปฮฑฮผฮฒฮฑฬฮฝฯ‰, ฮฑฬ“ฮปฮปฮฑฬ€ ฯ€ฮฑอ‚ฯ‚ ฮฟฬ”ฯƒฯ„ฮนฯƒฮดฮทฯ€ฮฟฯ„ฮฟฯ…อ‚ฮฝ ฮฑฬ“ฯ†ฮนอ‚ฮบฯ„ฮฑฮน ฮตฮนฬ“ฯ‚ ฯ„ฮฟฬ€ ฯƒฯ…ฮฝฮตฬฮดฯฮนฮฟฮฝ ฯ„ฮฟฯ…อ‚ฯ„ฮฟ ฮบฯฮนฮธฮทฯƒฮฟฬฮผฮตฮฝฮฟฯ‚ ฯ„ฮฑฯ€ฮตฮนฮฝฮฟฬ€ฯ‚ ฯ€ฮฑฯฮนฬฯƒฯ„ฮฑฯ„ฮฑฮน ฮบฮฑฮนฬ€ ฯƒฯ‡ฮทฬฮผฮฑฯ„ฮน ฮดฮตฮดฮฟฮนฮบฮฟฬฯ„ฮฟฯ‚ ฮบฮฑฮนฬ€ ฮตฬ“ฬฮปฮตฮฟฮฝ ฮธฮทฯฯ‰ฮผฮตฬฮฝฮฟฯ… ฯ€ฮฑฯ' ฯ…ฬ”ฮผฯ‰อ‚ฮฝ, ฮบฮฟฬฮผฮทฮฝ ฯ„' ฮตฬ“ฯ€ฮนฮธฯฮตฬฯˆฮฑฯ‚ ฮบฮฑฮนฬ€ ฮตฬ“ฯƒฮธฮทอ‚ฯ„ฮฑ ฮผฮตฬฮปฮฑฮนฮฝฮฑฮฝ ฮตฬ“ฮฝฮดฮตฮดฯ…ฮผฮตฬฮฝฮฟฯ‚." '
18.23. ฮคฮทอ‚อ… ฮดฮตฬ€ ฯ„ฮตฯ„ฮฑฬฯฯ„ฮทอ… ฯ„ฯ‰อ‚ฮฝ ฯ†ฮนฮปฮฟฯƒฮฟฯ†ฮนฯ‰อ‚ฮฝ ฮฟฬ” ฮ“ฮฑฮปฮนฮปฮฑฮนอ‚ฮฟฯ‚ ฬ“ฮ™ฮฟฯ…ฬฮดฮฑฯ‚ ฮทฬ”ฮณฮตฮผฯ‰ฬ€ฮฝ ฮบฮฑฯ„ฮตฬฯƒฯ„ฮท, ฯ„ฮฑฬ€ ฮผฮตฬ€ฮฝ ฮปฮฟฮนฯ€ฮฑฬ€ ฯ€ฮฑฬฮฝฯ„ฮฑ ฮณฮฝฯ‰ฬฮผฮทอ… ฯ„ฯ‰อ‚ฮฝ ฮฆฮฑฯฮนฯƒฮฑฮนฬฯ‰ฮฝ ฮฟฬ”ฮผฮฟฮปฮฟฮณฮฟฯ…ฬฯƒฮทอ…, ฮดฯ…ฯƒฮฝฮนฬฮบฮทฯ„ฮฟฯ‚ ฮดฮตฬ€ ฯ„ฮฟฯ…อ‚ ฮตฬ“ฮปฮตฯ…ฮธฮตฬฯฮฟฯ… ฮตฬ“ฬฯฯ‰ฯ‚ ฮตฬ“ฯƒฯ„ฮนฬ€ฮฝ ฮฑฯ…ฬ“ฯ„ฮฟฮนอ‚ฯ‚ ฮผฮฟฬฮฝฮฟฮฝ ฮทฬ”ฮณฮตฮผฮฟฬฮฝฮฑ ฮบฮฑฮนฬ€ ฮดฮตฯƒฯ€ฮฟฬฯ„ฮทฮฝ ฯ„ฮฟฬ€ฮฝ ฮธฮตฮฟฬ€ฮฝ ฯ…ฬ”ฯ€ฮตฮนฮปฮทฯ†ฮฟฬฯƒฮนฮฝ. ฮธฮฑฮฝฮฑฬฯ„ฯ‰ฮฝ ฯ„ฮต ฮนฬ“ฮดฮตฬฮฑฯ‚ ฯ…ฬ”ฯ€ฮฟฮผฮตฬฮฝฮตฮนฮฝ ฯ€ฮฑฯฮทฮปฮปฮฑฮณฮผฮตฬฮฝฮฑฯ‚ ฮตฬ“ฮฝ ฮฟฬ“ฮปฮนฬฮณฯ‰อ… ฯ„ฮนฬฮธฮตฮฝฯ„ฮฑฮน ฮบฮฑฮนฬ€ ฯƒฯ…ฮณฮณฮตฮฝฯ‰อ‚ฮฝ ฯ„ฮนฮผฯ‰ฯฮนฬฮฑฯ‚ ฮบฮฑฮนฬ€ ฯ†ฮนฬฮปฯ‰ฮฝ ฯ…ฬ”ฯ€ฮตฬ€ฯ ฯ„ฮฟฯ…อ‚ ฮผฮทฮดฮตฬฮฝฮฑ ฮฑฬ“ฬฮฝฮธฯฯ‰ฯ€ฮฟฮฝ ฯ€ฯฮฟฯƒฮฑฮณฮฟฯฮตฯ…ฬฮตฮนฮฝ ฮดฮตฯƒฯ€ฮฟฬฯ„ฮทฮฝ.' "
18.23. ฮฟฬ”ฬฯƒฯ€ฮตฯ ฯ„ฮทอ‚อ… ฯ†ฯ…ฮปฮฑฮบฮทอ‚อ… ฮตฬ“ฯ†ฮตฮนฯƒฯ„ฮทฬฮบฮตฮน ฯ„ฮฟฯ…อ‚ ฬ“ฮ‘ฮณฯฮนฬฯ€ฯ€ฮฟฯ…, ฮธฮตฯ‰ฬฮผฮตฮฝฮฟฯ‚ ฯ„ฮทฬฮฝ ฯ„ฮต ฯƒฯ€ฮฟฯ…ฮดฮทฬ€ฮฝ ฮผฮตฮธ' ฮฟฮนฬ”ฬฮฑฯ‚ ฮฟฬ” ฮœฮฑฯฯƒฯ…ฬฮฑฯ‚ ฮฑฬ“ฯ†ฮนฬฮบฮตฯ„ฮฟ ฮบฮฑฮนฬ€ ฯ„ฮฟฬ€ ฮตฬ“ฮบ ฯ„ฯ‰อ‚ฮฝ ฮปฮฟฬฮณฯ‰ฮฝ ฯ‡ฮฑฬฯฮผฮฑ ฯ„ฯ‰อ‚อ… ฬ“ฮ‘ฮณฯฮนฬฯ€ฯ€ฮฑอ… ฯƒฯ…ฮฝฮตฮปฮธฮฟฬฮฝ, ฯ…ฬ”ฯ€ฮฟฯ„ฮฟฯ€ฮทฬฯƒฮฑฯ‚ ฮบฮฑฮนฬฮฝฯ‰ฯƒฮนฬฮฝ ฯ„ฮนฮฝฮฑ ฮณฮตฮณฮฟฮฝฮตฬฮฝฮฑฮน ฯ„ฯ‰อ‚ฮฝ ฮปฮฟฬฮณฯ‰ฮฝ ฮทฬ“ฬฯฮตฯ„ฮฟฬ ฯƒฯ†ฮฑฯ‚ ฯ€ฮตฯฮนฬ€ ฯ„ฮฟฯ…อ‚ ฮปฮฟฬฮณฮฟฯ… ฯ„ฮฟฯ…อ‚ ฮตฬ“ฯ†ฮตฯƒฯ„ฮทฮบฮฟฬฯ„ฮฟฯ‚." '
18.65. ฮšฮฑฮนฬ€ ฯ…ฬ”ฯ€ฮฟฬ€ ฯ„ฮฟฯ…ฬ€ฯ‚ ฮฑฯ…ฬ“ฯ„ฮฟฯ…ฬ€ฯ‚ ฯ‡ฯฮฟฬฮฝฮฟฯ…ฯ‚ ฮตฬ”ฬฯ„ฮตฯฮฟฬฮฝ ฯ„ฮน ฮดฮตฮนฮฝฮฟฬ€ฮฝ ฮตฬ“ฮธฮฟฯฯ…ฬฮฒฮตฮน ฯ„ฮฟฯ…ฬ€ฯ‚ ฬ“ฮ™ฮฟฯ…ฮดฮฑฮนฬฮฟฯ…ฯ‚ ฮบฮฑฮนฬ€ ฯ€ฮตฯฮนฬ€ ฯ„ฮฟฬ€ ฮนฬ”ฮตฯฮฟฬ€ฮฝ ฯ„ฮทอ‚ฯ‚ ฬ“ฬฮ™ฯƒฮนฮดฮฟฯ‚ ฯ„ฮฟฬ€ ฮตฬ“ฮฝ ฬ”ฮกฯ‰ฬฮผฮทอ… ฯ€ฯฮฑฬฮพฮตฮนฯ‚ ฮฑฮนฬ“ฯƒฯ‡ฯ…ฮฝฯ‰อ‚ฮฝ ฮฟฯ…ฬ“ฮบ ฮฑฬ“ฯ€ฮทฮปฮปฮฑฮณฮผฮตฬฮฝฮฑฮน ฯƒฯ…ฮฝฯ„ฯ…ฮณฯ‡ฮฑฬฮฝฮฟฯ…ฯƒฮนฮฝ. ฮบฮฑฮนฬ€ ฯ€ฯฮฟฬฯ„ฮตฯฮฟฮฝ ฯ„ฮฟฯ…อ‚ ฯ„ฯ‰อ‚ฮฝ ฬ“ฮ™ฯƒฮนฮฑฮบฯ‰อ‚ฮฝ ฯ„ฮฟฮปฮผฮทฬฮผฮฑฯ„ฮฟฯ‚ ฮผฮฝฮทฬฮผฮทฮฝ ฯ€ฮฟฮนฮทฯƒฮฑฬฮผฮตฮฝฮฟฯ‚ ฮฟฯ…ฬ”ฬฯ„ฯ‰ ฮผฮตฯ„ฮฑฮฒฮนฮฒฯ‰อ‚ ฯ„ฮฟฬ€ฮฝ ฮปฮฟฬฮณฮฟฮฝ ฮตฬ“ฯ€ฮนฬ€ ฯ„ฮฑฬ€ ฮตฬ“ฮฝ ฯ„ฮฟฮนอ‚ฯ‚ ฬ“ฮ™ฮฟฯ…ฮดฮฑฮนฬฮฟฮนฯ‚ ฮณฮตฮณฮฟฮฝฮฟฬฯ„ฮฑ.
20.53. ฯ€ฯ…ฮธฮฟฬฮผฮตฮฝฮฟฯ‚ ฮดฮตฬ€ ฮบฮฑฮนฬ€ ฮฟฬ” ฯ€ฮฑฮนอ‚ฯ‚ ฮฑฯ…ฬ“ฯ„ฮทอ‚ฯ‚ ฬ“ฮ™ฮถฮฑฬฯ„ฮทฯ‚ ฯ„ฮฑฬ€ ฯ€ฮตฯฮนฬ€ ฯ„ฮฟฬ€ฮฝ ฮปฮนฮผฮฟฬ€ฮฝ ฮตฬ“ฬฯ€ฮตฮผฯˆฮต ฯ€ฮฟฮปฮปฮฑฬ€ ฯ‡ฯฮทฬฮผฮฑฯ„ฮฑ ฯ„ฮฟฮนอ‚ฯ‚ ฯ€ฯฯ‰ฬฯ„ฮฟฮนฯ‚ ฯ„ฯ‰อ‚ฮฝ ฬ”ฮ™ฮตฯฮฟฯƒฮฟฮปฯ…ฮผฮนฯ„ฯ‰อ‚ฮฝ. ฮฑฬ“ฮปฮปฮฑฬ€ ฮณฮฑฬ€ฯ ฮฑฬ”ฬ€ ฯ„ฮฟฮนอ‚ฯ‚ ฮฒฮฑฯƒฮนฮปฮตฯ…อ‚ฯƒฮนฮฝ ฮตฮนฬ“ฯ‚ ฯ„ฮทฬ€ฮฝ ฯ€ฮฟฬฮปฮนฮฝ ฮทฬ”ฮผฯ‰อ‚ฮฝ ฮฑฬ“ฮณฮฑฮธฮฑฬ€ ฯ€ฮตฬฯ€ฯฮฑฮบฯ„ฮฑฮน ฮผฮตฯ„ฮฑฬ€ ฯ„ฮฑฯ…อ‚ฯ„ฮฑ ฮดฮทฮปฯ‰ฬฯƒฮฟฮผฮตฮฝ.' "20.54. ฬ”ฮŸ ฮดฮตฬ€ ฯ„ฯ‰อ‚ฮฝ ฮ ฮฑฬฯฮธฯ‰ฮฝ ฮฒฮฑฯƒฮนฮปฮตฯ…ฬ€ฯ‚ ฬ“ฮ‘ฯฯ„ฮฑฮฒฮฑฬฮฝฮทฯ‚ ฮฑฮนฬ“ฯƒฮธฮฟฬฮผฮตฮฝฮฟฯ‚ ฯ„ฮฟฯ…ฬ€ฯ‚ ฯƒฮฑฯ„ฯฮฑฬฯ€ฮฑฯ‚ ฮตฬ“ฯ€ฮนฮฒฮฟฯ…ฮปฮทฬ€ฮฝ ฮตฬ“ฯ€' ฮฑฯ…ฬ“ฯ„ฮฟฬ€ฮฝ ฯƒฯ…ฮฝฯ„ฮตฮธฮตฮนฮบฮฟฬฯ„ฮฑฯ‚, ฮผฮตฬฮฝฮตฮนฮฝ ฯ€ฮฑฯ' ฮฑฯ…ฬ“ฯ„ฮฟฮนอ‚ฯ‚ ฮฑฬ“ฯƒฯ†ฮฑฮปฮตฬ€ฯ‚ ฮฟฯ…ฬ“ฯ‡ ฮฟฬ”ฯฯ‰อ‚ฮฝ ฮตฬ“ฬฮณฮฝฯ‰ ฯ€ฯฮฟฬ€ฯ‚ ฬ“ฮ™ฮถฮฑฬฯ„ฮทฮฝ ฮฑฬ“ฯ€ฮฑฮนฬฯฮตฮนฮฝ, ฯ€ฮฟฬฯฮฟฮฝ ฯ€ฮฑฯ' ฮฑฯ…ฬ“ฯ„ฮฟฯ…อ‚ ฮฒฮฟฯ…ฮปฮฟฬฮผฮตฮฝฮฟฯ‚ ฯƒฯ‰ฯ„ฮทฯฮนฬฮฑฯ‚ ฮตฯ…ฬ”ฯฮตฬฯƒฮธฮฑฮน ฮบฮฑฮนฬ€ ฮบฮฑฬฮธฮฟฮดฮฟฮฝ ฮตฮนฬ“ฯ‚ ฯ„ฮทฬ€ฮฝ ฮฑฬ“ฯฯ‡ฮทฬฮฝ, ฮตฮนฬ“ ฮดฯ…ฮฝฮทฮธฮตฮนฬฮท." "
20.205. ฮฟฬ” ฮดฮตฬ€ ฮฑฬ“ฯฯ‡ฮนฮตฯฮตฯ…ฬ€ฯ‚ ฬ“ฮ‘ฮฝฮฑฮฝฮนฬฮฑฯ‚ ฮบฮฑฮธ' ฮตฬ”ฮบฮฑฬฯƒฯ„ฮทฮฝ ฮทฬ”ฮผฮตฬฯฮฑฮฝ ฮตฬ“ฯ€ฮนฬ€ ฮผฮตฬฮณฮฑ ฯ€ฯฮฟฯ…ฬฮบฮฟฯ€ฯ„ฮต ฮดฮฟฬฮพฮทฯ‚ ฮบฮฑฮนฬ€ ฯ„ฮทอ‚ฯ‚ ฯ€ฮฑฯฮฑฬ€ ฯ„ฯ‰อ‚ฮฝ ฯ€ฮฟฮปฮนฯ„ฯ‰อ‚ฮฝ ฮตฯ…ฬ“ฮฝฮฟฮนฬฮฑฯ‚ ฯ„ฮต ฮบฮฑฮนฬ€ ฯ„ฮนฮผฮทอ‚ฯ‚ ฮทฬ“ฮพฮนฮฟฯ…อ‚ฯ„ฮฟ ฮปฮฑฮผฯ€ฯฯ‰อ‚ฯ‚: ฮทฬ“อ‚ฮฝ ฮณฮฑฬ€ฯ ฯ‡ฯฮทฮผฮฑฬฯ„ฯ‰ฮฝ ฯ€ฮฟฯฮนฯƒฯ„ฮนฮบฮฟฬฯ‚: ฮบฮฑฮธ' ฮทฬ”ฮผฮตฬฯฮฑฮฝ ฮณฮฟฯ…อ‚ฮฝ ฯ„ฮฟฬ€ฮฝ ฬ“ฮ‘ฮปฮฒฮนอ‚ฮฝฮฟฮฝ ฮบฮฑฮนฬ€ ฯ„ฮฟฬ€ฮฝ ฮฑฬ“ฯฯ‡ฮนฮตฯฮตฬฮฑ ฮดฯ‰ฬฯฮฟฮนฯ‚ ฮตฬ“ฮธฮตฯฮฑฬฯ€ฮตฯ…ฮตฮฝ." "
20.216. ฮคฯ‰อ‚ฮฝ ฮดฮตฬ€ ฮ›ฮตฯ…ฮนฯ„ฯ‰อ‚ฮฝ, ฯ†ฯ…ฮปฮทฬ€ ฮด' ฮตฬ“ฯƒฯ„ฮนฬ€ฮฝ ฮฑฯ…ฬ”ฬฯ„ฮท, ฮฟฬ”ฬฯƒฮฟฮนฯ€ฮตฯ ฮทฬ“อ‚ฯƒฮฑฮฝ ฯ…ฬ”ฮผฮฝฯ‰อ…ฮดฮฟฮนฬ€ ฯ€ฮตฮนฬฮธฮฟฯ…ฯƒฮน ฯ„ฮฟฬ€ฮฝ ฮฒฮฑฯƒฮนฮปฮตฬฮฑ ฮบฮฑฮธฮนฬฯƒฮฑฮฝฯ„ฮฑ ฯƒฯ…ฮฝฮตฬฮดฯฮนฮฟฮฝ ฯ†ฮฟฯฮตฮนอ‚ฮฝ ฮฑฯ…ฬ“ฯ„ฮฟฮนอ‚ฯ‚ ฮตฬ“ฯ€ฮนฬฯƒฮทฯ‚ ฯ„ฮฟฮนอ‚ฯ‚ ฮนฬ”ฮตฯฮตฯ…อ‚ฯƒฮนฮฝ ฮตฬ“ฯ€ฮนฯ„ฯฮตฬฯˆฮฑฮน ฮปฮนฮฝฮทอ‚ฮฝ ฯƒฯ„ฮฟฮปฮทฬฮฝ: ฯ€ฯฮตฬฯ€ฮตฮนฮฝ ฮณฮฑฬ€ฯ ฮฑฯ…ฬ“ฯ„ฮฟฯ…อ‚ ฯ„ฮฟฮนอ‚ฯ‚ ฯ„ฮทอ‚ฯ‚ ฮฑฬ“ฯฯ‡ฮทอ‚ฯ‚ ฯ‡ฯฮฟฬฮฝฮฟฮนฯ‚ ฮตฬ“ฬฯ†ฮฑฯƒฮบฮฟฮฝ ฮฑฬ“ฯ†' ฯ‰ฬ”อ‚ฮฝ ฮผฮฝฮทฮผฮฟฮฝฮตฯ…ฮธฮทฬฯƒฮตฯ„ฮฑฮน ฮบฮฑฮนฮฝฮฟฯ€ฮฟฮนฮตฮนอ‚ฮฝ." '20.217. ฮบฮฑฮนฬ€ ฯ„ฮทอ‚ฯ‚ ฮฑฬ“ฮพฮนฯ‰ฬฯƒฮตฯ‰ฯ‚ ฮฟฯ…ฬ“ ฮดฮนฮทฬฮผฮฑฯฯ„ฮฟฮฝ: ฮฟฬ” ฮณฮฑฬ€ฯ ฮฒฮฑฯƒฮนฮปฮตฯ…ฬ€ฯ‚ ฮผฮตฯ„ฮฑฬ€ ฮณฮฝฯ‰ฬฮผฮทฯ‚ ฯ„ฯ‰อ‚ฮฝ ฮตฮนฬ“ฯ‚ ฯ„ฮฟฬ€ ฯƒฯ…ฮฝฮตฬฮดฯฮนฮฟฮฝ ฮตฬ“ฯ€ฮฟฮนฯ‡ฮฟฮผฮตฬฮฝฯ‰ฮฝ ฯƒฯ…ฮฝฮตฯ‡ฯ‰ฬฯฮทฯƒฮตฮฝ ฯ„ฮฟฮนอ‚ฯ‚ ฯ…ฬ”ฮผฮฝฯ‰อ…ฮดฮฟฮนอ‚ฯ‚ ฮฑฬ“ฯ€ฮฟฮธฮตฮผฮตฬฮฝฮฟฯ…ฯ‚ ฯ„ฮทฬ€ฮฝ ฯ€ฯฮฟฯ„ฮตฬฯฮฑฮฝ ฮตฬ“ฯƒฮธฮทอ‚ฯ„ฮฑ ฯ†ฮฟฯฮตฮนอ‚ฮฝ ฮปฮนฮฝฮทอ‚ฮฝ ฮฟฮนฬ”ฬฮฑฮฝ ฮทฬ“ฮธฮตฬฮปฮทฯƒฮฑฮฝ.' "20.218. ฮผฮตฬฯฮฟฯ…ฯ‚ ฮดฮตฬ ฯ„ฮนฮฝฮฟฯ‚ ฯ„ฮทอ‚ฯ‚ ฯ†ฯ…ฮปฮทอ‚ฯ‚ ฮปฮตฮนฯ„ฮฟฯ…ฯฮณฮฟฯ…อ‚ฮฝฯ„ฮฟฯ‚ ฮบฮฑฯ„ฮฑฬ€ ฯ„ฮฟฬ€ ฮนฬ”ฮตฯฮฟฬ€ฮฝ ฮบฮฑฮนฬ€ ฯ„ฮฟฯ…ฬฯ„ฮฟฮนฯ‚ ฮตฬ“ฯ€ฮตฬฯ„ฯฮตฯˆฮตฮฝ ฯ„ฮฟฯ…ฬ€ฯ‚ ฯ…ฬ”ฬฮผฮฝฮฟฯ…ฯ‚ ฮตฬ“ฮบฮผฮฑฮธฮตฮนอ‚ฮฝ, ฯ‰ฬ”ฯ‚ ฯ€ฮฑฯฮตฮบฮฑฬฮปฮฟฯ…ฮฝ. ฯ€ฮฑฬฮฝฯ„ฮฑ ฮด' ฮทฬ“อ‚ฮฝ ฮตฬ“ฮฝฮฑฮฝฯ„ฮนฬฮฑ ฯ„ฮฑฯ…อ‚ฯ„ฮฑ ฯ„ฮฟฮนอ‚ฯ‚ ฯ€ฮฑฯ„ฯฮนฬฮฟฮนฯ‚ ฮฝฮฟฬฮผฮฟฮนฯ‚, ฯ‰ฬ”อ‚ฮฝ ฯ€ฮฑฯฮฑฮฒฮฑฮธฮตฬฮฝฯ„ฯ‰ฮฝ ฮฟฯ…ฬ“ฮบ ฮตฬ“ฮฝฮทอ‚ฮฝ ฮผฮทฬ€ ฮฟฯ…ฬ“ฯ‡ฮนฬ€ ฮดฮนฬฮบฮฑฯ‚ ฯ…ฬ”ฯ€ฮฟฯƒฯ‡ฮตฮนอ‚ฮฝ." ". None
12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also.
12.314. where Judas met him with ten thousand men; and when he saw the great number of his enemies, he prayed to God that he would assist him, and joined battle with the first of the enemy that appeared, and beat them, and slew about five thousand of them, and thereby became terrible to the rest of them.
13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals;
13.68. for the prophet Isaiah foretold that, โ€˜there should be an altar in Egypt to the Lord God;โ€™โ€ and many other such things did he prophesy relating to that place.
13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews.
14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, โ€œO you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment:
18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord.
18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said.
18.65. 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs.
20.53. And when her son Izates was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem shall be further related hereafter. 20.54. 1. But now Artabanus, king of the Parthians perceiving that the governors of the provinces had framed a plot against him, did not think it safe for him to continue among them; but resolved to go to Izates, in hopes of finding some way for his preservation by his means, and, if possible, for his return to his own dominions.
20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest Jesus, by making them presents;
20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; 20.218. and as a part of this tribe ministered in the temple, he also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions.' '. None
42. Josephus Flavius, Jewish War, 2.118, 2.433, 4.152-4.157, 7.267-7.270, 7.417-7.419 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Josephus Essenes, Judas, portrayal of โ€ข Judah ben Tabbai โ€ข Judas Maccabaeus โ€ข Judas Maccabeus โ€ข Judas of Gamala, the Galilean โ€ข Judas the Galilaean

 Found in books: Noam (2018) 25; Salvesen et al (2020) 356, 357, 358; Taylor (2012) 55, 63, 177


2.118. ฮตฬ“ฯ€ฮนฬ€ ฯ„ฮฟฯ…ฬฯ„ฮฟฯ… ฯ„ฮนฯ‚ ฮฑฬ“ฮฝฮทฬ€ฯ ฮ“ฮฑฮปฮนฮปฮฑฮนอ‚ฮฟฯ‚ ฬ“ฮ™ฮฟฯ…ฬฮดฮฑฯ‚ ฮฟฬ“ฬฮฝฮฟฮผฮฑ ฮตฮนฬ“ฯ‚ ฮฑฬ“ฯ€ฮฟฬฯƒฯ„ฮฑฯƒฮนฮฝ ฮตฬ“ฮฝฮทอ‚ฮณฮต ฯ„ฮฟฯ…ฬ€ฯ‚ ฮตฬ“ฯ€ฮนฯ‡ฯ‰ฯฮนฬฮฟฯ…ฯ‚ ฮบฮฑฮบฮนฬฮถฯ‰ฮฝ, ฮตฮนฬ“ ฯ†ฮฟฬฯฮฟฮฝ ฯ„ฮต ฬ”ฮกฯ‰ฮผฮฑฮนฬฮฟฮนฯ‚ ฯ„ฮตฮปฮตฮนอ‚ฮฝ ฯ…ฬ”ฯ€ฮฟฮผฮตฮฝฮฟฯ…อ‚ฯƒฮนฮฝ ฮบฮฑฮนฬ€ ฮผฮตฯ„ฮฑฬ€ ฯ„ฮฟฬ€ฮฝ ฮธฮตฮฟฬ€ฮฝ ฮฟฮนฬ“ฬฯƒฮฟฯ…ฯƒฮน ฮธฮฝฮทฯ„ฮฟฯ…ฬ€ฯ‚ ฮดฮตฯƒฯ€ฮฟฬฯ„ฮฑฯ‚. ฮทฬ“อ‚ฮฝ ฮด' ฮฟฯ…ฬ”อ‚ฯ„ฮฟฯ‚ ฯƒฮฟฯ†ฮนฯƒฯ„ฮทฬ€ฯ‚ ฮนฬ“ฮดฮนฬฮฑฯ‚ ฮฑฮนฬ”ฯฮตฬฯƒฮตฯ‰ฯ‚ ฮฟฯ…ฬ“ฮดฮตฬ€ฮฝ ฯ„ฮฟฮนอ‚ฯ‚ ฮฑฬ“ฬฮปฮปฮฟฮนฯ‚ ฯ€ฯฮฟฯƒฮตฮฟฮนฮบฯ‰ฬฯ‚." '
2.433. ฮšฮฑฬ“ฮฝ ฯ„ฮฟฯ…ฬฯ„ฯ‰อ… ฮœฮฑฮฝฮฑฬฮทฮผฮฟฬฯ‚ ฯ„ฮนฯ‚, ฯ…ฮนฬ”ฮฟฬ€ฯ‚ ฬ“ฮ™ฮฟฯ…ฬฮดฮฑ ฯ„ฮฟฯ…อ‚ ฮบฮฑฮปฮฟฯ…ฮผฮตฬฮฝฮฟฯ… ฮ“ฮฑฮปฮนฮปฮฑฮนฬฮฟฯ…, ฯƒฮฟฯ†ฮนฯƒฯ„ฮทฬ€ฯ‚ ฮดฮตฮนฮฝฮฟฬฯ„ฮฑฯ„ฮฟฯ‚, ฮฟฬ” ฮบฮฑฮนฬ€ ฮตฬ“ฯ€ฮนฬ€ ฮšฯ…ฯฮนฮฝฮนฬฮฟฯ… ฯ€ฮฟฯ„ฮตฬ€ ฬ“ฮ™ฮฟฯ…ฮดฮฑฮนฬฮฟฯ…ฯ‚ ฮฟฬ“ฮฝฮตฮนฮดฮนฬฯƒฮฑฯ‚ ฮฟฬ”ฬฯ„ฮน ฬ”ฮกฯ‰ฮผฮฑฮนฬฮฟฮนฯ‚ ฯ…ฬ”ฯ€ฮตฯ„ฮฑฬฯƒฯƒฮฟฮฝฯ„ฮฟ ฮผฮตฯ„ฮฑฬ€ ฯ„ฮฟฬ€ฮฝ ฮธฮตฮฟฬฮฝ, ฮฑฬ“ฮฝฮฑฮปฮฑฮฒฯ‰ฬ€ฮฝ ฯ„ฮฟฯ…ฬ€ฯ‚ ฮณฮฝฯ‰ฯฮนฬฮผฮฟฯ…ฯ‚ ฮฑฬ“ฮฝฮตฯ‡ฯ‰ฬฯฮทฯƒฮตฮฝ ฮตฮนฬ“ฯ‚ ฮœฮฑฯƒฮฑฬฮดฮฑฮฝ,
4.152. ฯ„ฮฟฬ€ ฯ„ฯ‰อ‚ฮฝ ฮตฬ“ฮฝฮตฯฮณฮฟฯ…ฮผฮตฬฮฝฯ‰ฮฝ ฮฑฬ“ฮปฮณฮตฮนฮฝฮฟฬฯ„ฮตฯฮฟฮฝ: 4.153. ฮฑฬ“ฯ€ฮฟฯ€ฮตฮนฯฯ‰ฬฮผฮตฮฝฮฟฮน ฮณฮฑฬ€ฯ ฯ„ฮทอ‚ฯ‚ ฯ„ฮฟฯ…อ‚ ฮดฮทฬฮผฮฟฯ… ฮบฮฑฯ„ฮฑฯ€ฮปฮทฬฮพฮตฯ‰ฯ‚ ฮบฮฑฮนฬ€ ฯ„ฮทฬ€ฮฝ ฮฑฯ…ฬ”ฯ„ฯ‰อ‚ฮฝ ฮดฮฟฮบฮนฮผฮฑฬฮถฮฟฮฝฯ„ฮตฯ‚ ฮนฬ“ฯƒฯ‡ฯ…ฬ€ฮฝ ฮบฮปฮทฯฯ‰ฯ„ฮฟฯ…ฬ€ฯ‚ ฮตฬ“ฯ€ฮตฯ‡ฮตฮนฬฯฮทฯƒฮฑฮฝ ฯ€ฮฟฮนฮตฮนอ‚ฮฝ ฯ„ฮฟฯ…ฬ€ฯ‚ ฮฑฬ“ฯฯ‡ฮนฮตฯฮตฮนอ‚ฯ‚ ฮฟฯ…ฬ“ฬฯƒฮทฯ‚, ฯ‰ฬ”ฯ‚ ฮตฬ“ฬฯ†ฮฑฮผฮตฮฝ, ฮบฮฑฯ„ฮฑฬ€ ฮณฮตฬฮฝฮฟฯ‚ ฮฑฯ…ฬ“ฯ„ฯ‰อ‚ฮฝ ฯ„ฮทอ‚ฯ‚ ฮดฮนฮฑฮดฮฟฯ‡ฮทอ‚ฯ‚.' "4.154. ฮทฬ“อ‚ฮฝ ฮดฮตฬ€ ฯ€ฯฮฟฬฯƒฯ‡ฮทฮผฮฑ ฮผฮตฬ€ฮฝ ฯ„ฮทอ‚ฯ‚ ฮตฬ“ฯ€ฮนฮฒฮฟฯ…ฮปฮทอ‚ฯ‚ ฮตฬ“ฬฮธฮฟฯ‚ ฮฑฬ“ฯฯ‡ฮฑฮนอ‚ฮฟฮฝ, ฮตฬ“ฯ€ฮตฮนฮดฮทฬ€ ฮบฮฑฮนฬ€ ฯ€ฮฑฬฮปฮฑฮน ฮบฮปฮทฯฯ‰ฯ„ฮทฬ€ฮฝ ฮตฬ“ฬฯ†ฮฑฯƒฮฑฮฝ ฮตฮนฬ“อ‚ฮฝฮฑฮน ฯ„ฮทฬ€ฮฝ ฮฑฬ“ฯฯ‡ฮนฮตฯฯ‰ฯƒฯ…ฬฮฝฮทฮฝ, ฯ„ฮฟฬ€ ฮดฮตฬ€ ฮฑฬ“ฮปฮทฮธฮตฬ€ฯ‚ ฯ„ฮฟฯ…อ‚ ฮฒฮตฮฒฮฑฮนฮฟฯ„ฮตฬฯฮฟฯ… ฮฝฮฟฬฮผฮฟฯ… ฮบฮฑฯ„ฮฑฬฮปฯ…ฯƒฮนฯ‚ ฮบฮฑฮนฬ€ ฯ„ฮตฬฯ‡ฮฝฮท ฯ€ฯฮฟฬ€ฯ‚ ฮดฯ…ฮฝฮฑฯƒฯ„ฮตฮนฬฮฑฮฝ ฯ„ฮฑฬ€ฯ‚ ฮฑฬ“ฯฯ‡ฮฑฬ€ฯ‚ ฮดฮน' ฮฑฯ…ฬ”ฯ„ฯ‰อ‚ฮฝ ฮบฮฑฮธฮนฯƒฯ„ฮฑฮผฮตฬฮฝฮฟฮนฯ‚." "4.155. ฮšฮฑฮนฬ€ ฮดฮทฬ€ ฮผฮตฯ„ฮฑฯ€ฮตฮผฯˆฮฑฬฮผฮตฮฝฮฟฮน ฮผฮนฬฮฑฮฝ ฯ„ฯ‰อ‚ฮฝ ฮฑฬ“ฯฯ‡ฮนฮตฯฮฑฯ„ฮนฮบฯ‰อ‚ฮฝ ฯ†ฯ…ฮปฮทฬฮฝ, ฬ“ฮ•ฮฝฮนฮฑฬฯ‡ฮนฮฝ ฮบฮฑฮปฮตฮนอ‚ฯ„ฮฑฮน, ฮดฮนฮตฮบฮปฮทฬฯฮฟฯ…ฮฝ ฮฑฬ“ฯฯ‡ฮนฮตฯฮตฬฮฑ, ฮปฮฑฮณฯ‡ฮฑฬฮฝฮตฮน ฮด' ฮฑฬ“ฯ€ฮฟฬ€ ฯ„ฯ…ฬฯ‡ฮทฯ‚ ฮฟฬ” ฮผฮฑฬฮปฮนฯƒฯ„ฮฑ ฮดฮนฮฑฮดฮตฮนฬฮพฮฑฯ‚ ฮฑฯ…ฬ“ฯ„ฯ‰อ‚ฮฝ ฯ„ฮทฬ€ฮฝ ฯ€ฮฑฯฮฑฮฝฮฟฮผฮนฬฮฑฮฝ, ฮฆฮฑฮฝฮฝฮนฬ ฯ„ฮนฯ‚ ฮฟฬ“ฬฮฝฮฟฮผฮฑ, ฯ…ฮนฬ”ฮฟฬ€ฯ‚ ฮฃฮฑฮผฮฟฯ…ฮทฬฮปฮฟฯ… ฮบฯ‰ฬฮผฮทฯ‚ ฬ“ฮ‘ฯ†ฮธฮนฬฮฑฯ‚, ฮฑฬ“ฮฝฮทฬ€ฯ ฮฟฯ…ฬ“ ฮผฮฟฬฮฝฮฟฮฝ ฮฟฯ…ฬ“ฮบ ฮตฬ“ฮพ ฮฑฬ“ฯฯ‡ฮนฮตฯฮตฬฯ‰ฮฝ, ฮฑฬ“ฮปฮป' ฮฟฯ…ฬ“ฮด' ฮตฬ“ฯ€ฮนฯƒฯ„ฮฑฬฮผฮตฮฝฮฟฯ‚ ฯƒฮฑฯ†ฯ‰อ‚ฯ‚ ฯ„ฮนฬ ฯ€ฮฟฯ„' ฮทฬ“อ‚ฮฝ ฮฑฬ“ฯฯ‡ฮนฮตฯฯ‰ฯƒฯ…ฬฮฝฮท ฮดฮน' ฮฑฬ“ฮณฯฮฟฮนฮบฮนฬฮฑฮฝ." "4.156. ฮฑฬ“ฯ€ฮฟฬ€ ฮณฮฟฯ…อ‚ฮฝ ฯ„ฮทอ‚ฯ‚ ฯ‡ฯ‰ฬฯฮฑฯ‚ ฮฑฯ…ฬ“ฯ„ฮฟฬ€ฮฝ ฮฑฬ“ฬฮบฮฟฮฝฯ„ฮฑ ฯƒฯ…ฬฯฮฑฮฝฯ„ฮตฯ‚ ฯ‰ฬ”ฬฯƒฯ€ฮตฯ ฮตฬ“ฯ€ฮนฬ€ ฯƒฮบฮทฮฝฮทอ‚ฯ‚ ฮฑฬ“ฮปฮปฮฟฯ„ฯฮนฬฯ‰อ… ฮบฮฑฯ„ฮตฮบฮฟฬฯƒฮผฮฟฯ…ฮฝ ฯ€ฯฮฟฯƒฯ‰ฯ€ฮตฮนฬฯ‰อ… ฯ„ฮทฬฮฝ ฯ„' ฮตฬ“ฯƒฮธฮทอ‚ฯ„ฮฑ ฯ€ฮตฯฮนฯ„ฮนฮธฮตฬฮฝฯ„ฮตฯ‚ ฯ„ฮทฬ€ฮฝ ฮนฬ”ฮตฯฮฑฬ€ฮฝ ฮบฮฑฮนฬ€ ฯ„ฮฟฬ€ ฯ„ฮนฬ ฮดฮตฮนอ‚ ฯ€ฮฟฮนฮตฮนอ‚ฮฝ ฮตฬ“ฯ€ฮนฬ€ ฮบฮฑฮนฯฮฟฯ…อ‚ ฮดฮนฮดฮฑฬฯƒฮบฮฟฮฝฯ„ฮตฯ‚." "4.157. ฯ‡ฮปฮตฯ…ฬฮท ฮด' ฮทฬ“อ‚ฮฝ ฮตฬ“ฮบฮตฮนฬฮฝฮฟฮนฯ‚ ฮบฮฑฮนฬ€ ฯ€ฮฑฮนฮดฮนฮฑฬ€ ฯ„ฮฟฬ€ ฯ„ฮทฮปฮนฮบฮฟฯ…อ‚ฯ„ฮฟฮฝ ฮฑฬ“ฯƒฮตฬฮฒฮทฮผฮฑ, ฯ„ฮฟฮนอ‚ฯ‚ ฮด' ฮฑฬ“ฬฮปฮปฮฟฮนฯ‚ ฮนฬ”ฮตฯฮตฯ…อ‚ฯƒฮนฮฝ ฮตฬ“ฯ€ฮนฮธฮตฯ‰ฮผฮตฬฮฝฮฟฮนฯ‚ ฯ€ฮฟฬฯฯฯ‰ฮธฮตฮฝ ฯ€ฮฑฮนฮถฮฟฬฮผฮตฮฝฮฟฮฝ ฯ„ฮฟฬ€ฮฝ ฮฝฮฟฬฮผฮฟฮฝ ฮดฮฑฮบฯฯ…ฬฮตฮนฮฝ ฮตฬ“ฯ€ฮทฬอ…ฮตฮน ฮบฮฑฮนฬ€ ฮบฮฑฯ„ฮตฬฯƒฯ„ฮตฮฝฮฟฮฝ ฯ„ฮทฬ€ฮฝ ฯ„ฯ‰อ‚ฮฝ ฮนฬ”ฮตฯฯ‰อ‚ฮฝ ฯ„ฮนฮผฯ‰อ‚ฮฝ ฮบฮฑฯ„ฮฑฬฮปฯ…ฯƒฮนฮฝ." '
7.267. ฯ€ฮฑฯฮทฮผฮนฮปฮปฮทฬฯƒฮฑฯ„ฮฟ ฮดฮตฬ€ ฮบฮฑฮนฬ€ ฯ„ฮทฬ€ฮฝ ฯ„ฮฟฯ…ฬฯ„ฯ‰ฮฝ ฮฑฬ“ฯ€ฮฟฬฮฝฮฟฮนฮฑฮฝ ฮทฬ” ฯ„ฯ‰อ‚ฮฝ ฬ“ฮ™ฮดฮฟฯ…ฮผฮฑฮนฬฯ‰ฮฝ ฮผฮฑฮฝฮนฬฮฑ: ฮตฬ“ฮบฮตฮนอ‚ฮฝฮฟฮน ฮณฮฑฬ€ฯ ฮฟฮนฬ” ฮผฮนฮฑฯฯ‰ฬฯ„ฮฑฯ„ฮฟฮน ฯ„ฮฟฯ…ฬ€ฯ‚ ฮฑฬ“ฯฯ‡ฮนฮตฯฮตฬฮฑฯ‚ ฮบฮฑฯ„ฮฑฯƒฯ†ฮฑฬฮพฮฑฮฝฯ„ฮตฯ‚, ฮฟฬ”ฬฯ€ฯ‰ฯ‚ ฮผฮทฮดฮตฬ€ ฮผฮตฬฯฮฟฯ‚ ฯ„ฮน ฯ„ฮทอ‚ฯ‚ ฯ€ฯฮฟฬ€ฯ‚ ฯ„ฮฟฬ€ฮฝ ฮธฮตฮฟฬ€ฮฝ ฮตฯ…ฬ“ฯƒฮตฮฒฮตฮนฬฮฑฯ‚ ฮดฮนฮฑฯ†ฯ…ฮปฮฑฬฯ„ฯ„ฮทฯ„ฮฑฮน, ฯ€ฮฑอ‚ฮฝ ฮฟฬ”ฬฯƒฮฟฮฝ ฮทฬ“อ‚ฮฝ ฮปฮตฮนฬฯˆฮฑฮฝฮฟฮฝ ฮตฬ“ฬฯ„ฮน ฯ€ฮฟฮปฮนฯ„ฮนฮบฮฟฯ…อ‚ ฯƒฯ‡ฮทฬฮผฮฑฯ„ฮฟฯ‚ ฮตฬ“ฮพฮตฬฮบฮฟฯˆฮฑฮฝ, 7.268. ฮบฮฑฮนฬ€ ฯ„ฮทฬ€ฮฝ ฯ„ฮตฮปฮตฯ‰ฯ„ฮฑฬฯ„ฮทฮฝ ฮตฮนฬ“ฯƒฮทฬฮณฮฑฮณฮฟฮฝ ฮดฮนฮฑฬ€ ฯ€ฮฑฬฮฝฯ„ฯ‰ฮฝ ฮฑฬ“ฮฝฮฟฮผฮนฬฮฑฮฝ, ฮตฬ“ฮฝ ฮทฬ”อ‚อ… ฯ„ฮฟฬ€ ฯ„ฯ‰อ‚ฮฝ ฮถฮทฮปฯ‰ฯ„ฯ‰อ‚ฮฝ ฮบฮปฮทฮธฮตฬฮฝฯ„ฯ‰ฮฝ ฮณฮตฬฮฝฮฟฯ‚ ฮทฬ“ฬฮบฮผฮฑฯƒฮตฮฝ, ฮฟฮนฬ”ฬ€ ฯ„ฮทฬ€ฮฝ ฯ€ฯฮฟฯƒฮทฮณฮฟฯฮนฬฮฑฮฝ ฯ„ฮฟฮนอ‚ฯ‚ ฮตฬ“ฬฯฮณฮฟฮนฯ‚ ฮตฬ“ฯ€ฮทฮปฮทฬฮธฮตฯ…ฯƒฮฑฮฝ:' "7.269. ฯ€ฮฑอ‚ฮฝ ฮณฮฑฬ€ฯ ฮบฮฑฮบฮนฬฮฑฯ‚ ฮตฬ“ฬฯฮณฮฟฮฝ ฮตฬ“ฮพฮตฮผฮนฮผฮทฬฯƒฮฑฮฝฯ„ฮฟ, ฮผฮทฮด' ฮตฮนฬ“ฬ ฯ„ฮน ฯ€ฯฮฟฬฯ„ฮตฯฮฟฮฝ ฯ€ฯฮฟฯ…ฬˆฯ€ฮฑฬฯฯ‡ฮฟฮฝ ฮทฬ” ฮผฮฝฮทฬฮผฮท ฯ€ฮฑฯฮฑฮดฮตฬฮดฯ‰ฮบฮตฮฝ ฮฑฯ…ฬ“ฯ„ฮฟฮนฬ€ ฯ€ฮฑฯฮฑฮปฮนฯ€ฮฟฬฮฝฯ„ฮตฯ‚ ฮฑฬ“ฮถฮทฬฮปฯ‰ฯ„ฮฟฮฝ." "
7.417. ฮตฬ“ฯ†' ฯ‰ฬ”อ‚ฮฝ ฮฟฯ…ฬ“ฮบ ฮตฬ“ฬฯƒฯ„ฮนฮฝ ฮฟฬ”ฬ€ฯ‚ ฮฟฯ…ฬ“ ฯ„ฮทฬ€ฮฝ ฮบฮฑฯฯ„ฮตฯฮนฬฮฑฮฝ ฮบฮฑฮนฬ€ ฯ„ฮทฬ€ฮฝ ฮตฮนฬ“ฬฯ„ฮต ฮฑฬ“ฯ€ฮฟฬฮฝฮฟฮนฮฑฮฝ ฮตฮนฬ“ฬฯ„ฮต ฯ„ฮทอ‚ฯ‚ ฮณฮฝฯ‰ฬฮผฮทฯ‚ ฮนฬ“ฯƒฯ‡ฯ…ฬ€ฮฝ ฯ‡ฯฮทฬ€ ฮปฮตฬฮณฮตฮนฮฝ ฮฟฯ…ฬ“ ฮบฮฑฯ„ฮตฯ€ฮปฮฑฬฮณฮท:" "7.418. ฯ€ฮฑฬฯƒฮทฯ‚ ฮณฮฑฬ€ฯ ฮตฬ“ฯ€' ฮฑฯ…ฬ“ฯ„ฮฟฯ…ฬ€ฯ‚ ฮฒฮฑฯƒฮฑฬฮฝฮฟฯ… ฮบฮฑฮนฬ€ ฮปฯ…ฬฮผฮทฯ‚ ฯ„ฯ‰อ‚ฮฝ ฯƒฯ‰ฮผฮฑฬฯ„ฯ‰ฮฝ ฮตฬ“ฯ€ฮนฮฝฮฟฮทฮธฮตฮนฬฯƒฮทฯ‚ ฮตฬ“ฯ†' ฮตฬ”ฬ€ฮฝ ฯ„ฮฟฯ…อ‚ฯ„ฮฟ ฮผฮฟฬฮฝฮฟฮฝ, ฮฟฬ”ฬฯ€ฯ‰ฯ‚ ฮฑฯ…ฬ“ฯ„ฯ‰อ‚ฮฝ ฮšฮฑฮนฬฯƒฮฑฯฮฑ ฮดฮตฯƒฯ€ฮฟฬฯ„ฮทฮฝ ฮฟฬ”ฮผฮฟฮปฮฟฮณฮทฬฯƒฯ‰ฯƒฮนฮฝ, ฮฟฯ…ฬ“ฮดฮตฮนฬ€ฯ‚ ฮตฬ“ฮฝฮตฬฮดฯ‰ฮบฮตฮฝ ฮฟฯ…ฬ“ฮดฮตฬ€ ฮตฬ“ฮผฮตฬฮปฮปฮทฯƒฮตฮฝ ฮตฮนฬ“ฯ€ฮตฮนอ‚ฮฝ, ฮฑฬ“ฮปฮปฮฑฬ€ ฯ€ฮฑฬฮฝฯ„ฮตฯ‚ ฯ…ฬ”ฯ€ฮตฯฯ„ฮตฬฯฮฑฮฝ ฯ„ฮทอ‚ฯ‚ ฮฑฬ“ฮฝฮฑฬฮณฮบฮทฯ‚ ฯ„ฮทฬ€ฮฝ ฮฑฯ…ฬ“ฯ„ฯ‰อ‚ฮฝ ฮณฮฝฯ‰ฬฮผฮทฮฝ ฮดฮนฮตฯ†ฯ…ฬฮปฮฑฮพฮฑฮฝ, ฯ‰ฬ”ฬฯƒฯ€ฮตฯ ฮฑฬ“ฮฝฮฑฮนฯƒฮธฮทฬฯ„ฮฟฮนฯ‚ ฯƒฯ‰ฬฮผฮฑฯƒฮน ฯ‡ฮฑฮนฯฮฟฯ…ฬฯƒฮทอ… ฮผฮฟฬฮฝฮฟฮฝ ฮฟฯ…ฬ“ฯ‡ฮนฬ€ ฯ„ฮทอ‚อ… ฯˆฯ…ฯ‡ฮทอ‚อ… ฯ„ฮฑฬ€ฯ‚ ฮฒฮฑฯƒฮฑฬฮฝฮฟฯ…ฯ‚ ฮบฮฑฮนฬ€ ฯ„ฮฟฬ€ ฯ€ฯ…อ‚ฯ ฮดฮตฯ‡ฮฟฬฮผฮตฮฝฮฟฮน." "7.419. ฮผฮฑฬฮปฮนฯƒฯ„ฮฑ ฮด' ฮทฬ” ฯ„ฯ‰อ‚ฮฝ ฯ€ฮฑฮนฬฮดฯ‰ฮฝ ฮทฬ”ฮปฮนฮบฮนฬฮฑ ฯ„ฮฟฯ…ฬ€ฯ‚ ฮธฮตฯ‰ฮผฮตฬฮฝฮฟฯ…ฯ‚ ฮตฬ“ฮพฮตฬฯ€ฮปฮทฮพฮตฮฝ: ฮฟฯ…ฬ“ฮดฮตฬ€ ฮณฮฑฬ€ฯ ฮตฬ“ฮบฮตฮนฬฮฝฯ‰ฮฝ ฯ„ฮนฯ‚ ฮตฬ“ฮพฮตฮฝฮนฮบฮทฬฮธฮท ฮšฮฑฮนฬฯƒฮฑฯฮฑ ฮดฮตฯƒฯ€ฮฟฬฯ„ฮทฮฝ ฮตฬ“ฮพฮฟฮฝฮฟฮผฮฑฬฯƒฮฑฮน. ฯ„ฮฟฯƒฮฟฯ…อ‚ฯ„ฮฟฮฝ ฮฑฬ“ฬฯฮฑ ฯ„ฮทอ‚ฯ‚ ฯ„ฯ‰อ‚ฮฝ ฯƒฯ‰ฮผฮฑฬฯ„ฯ‰ฮฝ ฮฑฬ“ฯƒฮธฮตฮฝฮตฮนฬฮฑฯ‚ ฮทฬ” ฯ„ฮทอ‚ฯ‚ ฯ„ฮฟฬฮปฮผฮทฯ‚ ฮนฬ“ฯƒฯ‡ฯ…ฬ€ฯ‚ ฮตฬ“ฯ€ฮตฮบฯฮฑฬฯ„ฮตฮน." ". None
2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders.
2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada,
4.152. They also mixed jesting among the miseries they introduced, which was more intolerable than what they did; 4.153. for in order to try what surprise the people would be under, and how far their own power extended, they undertook to dispose of the high priesthood by casting lots for it, whereas, as we have said already, it was to descend by succession in a family. 4.154. The pretense they made for this strange attempt was an ancient practice, while they said that of old it was determined by lot; but in truth, it was no better than a dissolution of an undeniable law, and a cunning contrivance to seize upon the government, derived from those that presumed to appoint governors as they themselves pleased. 4.155. 8. Hereupon they sent for one of the pontifical tribes, which is called Eniachim, and cast lots which of it should be the high priest. By fortune the lot so fell as to demonstrate their iniquity after the plainest manner, for it fell upon one whose name was Phannias, the son of Samuel, of the village Aphtha. He was a man not only unworthy of the high priesthood, but that did not well know what the high priesthood was, such a mere rustic was he! 4.156. did they hail this man, without his own consent, out of the country, as if they were acting a play upon the stage, and adorned him with a counterfeit face; they also put upon him the sacred garments, and upon every occasion instructed him what he was to do. 4.157. This horrid piece of wickedness was sport and pastime with them, but occasioned the other priests, who at a distance saw their law made a jest of, to shed tears, and sorely lament the dissolution of such a sacred dignity.
7.267. The Idumeans also strove with these men who should be guilty of the greatest madness! for they all, vile wretches as they were, cut the throats of the high priests, that so no part of a religious regard to God might be preserved; they thence proceeded to destroy utterly the least remains of a political government, 7.268. and introduced the most complete scene of iniquity in all instances that were practicable; under which scene that sort of people that were called zealots grew up, and who indeed corresponded to the name; 7.269. for they imitated every wicked work; nor, if their memory suggested any evil thing that had formerly been done, did they avoid zealously to pursue the same;
7.417. whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. 7.418. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. 7.419. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage of the soul prevail over the weakness of the body.' '. None
43. Josephus Flavius, Against Apion, 2.216 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah Nesiah, R. โ€ข Judah haNasi, R.

 Found in books: Goodman (2006) 200; Keddie (2019) 143


2.216. ฮบฮฑฮนฬ€ ฮตฬ“ฯ€ฮนฬ€ ฮดฮฟฯ…ฬฮปฮฟฮนฯ‚ ฮฟฬ”ฮผฮฟฮนฬฯ‰ฯ‚ ฮฟฬ” ฮฝฮฟฬฮผฮฟฯ‚ ฮฑฬ“ฯ€ฮฑฯฮฑฮนฬฯ„ฮทฯ„ฮฟฯ‚. ฮฑฬ“ฮปฮปฮฑฬ€ ฮบฮฑฮนฬ€ ฯ€ฮตฯฮนฬ€ ฮผฮตฬฯ„ฯฯ‰ฮฝ ฮทฬ“ฬฮฝ ฯ„ฮนฯ‚ ฮบฮฑฮบฮฟฯ…ฯฮณฮทฬฯƒฮทอ… ฮทฬ“ฬ€ ฯƒฯ„ฮฑฮธฮผฯ‰อ‚ฮฝ ฮทฬ“ฬ€ ฯ€ฮตฯฮนฬ€ ฯ€ฯฮฑฬฯƒฮตฯ‰ฯ‚ ฮฑฬ“ฮดฮนฬฮบฮฟฯ… ฮบฮฑฮนฬ€ ฮดฮฟฬฮปฯ‰อ… ฮณฮตฮฝฮฟฮผฮตฬฮฝฮทฯ‚, ฮบฮฑฬ“ฬ€ฮฝ ฯ…ฬ”ฯ†ฮตฬฮปฮทฯ„ฮฑฮนฬ ฯ„ฮนฯ‚ ฮฑฬ“ฮปฮปฮฟฬฯ„ฯฮนฮฟฮฝ, ฮบฮฑฬ“ฬ€ฮฝ ฮฟฬ”ฬ€ ฮผฮทฬ€ ฮบฮฑฯ„ฮตฬฮธฮทฮบฮตฮฝ ฮฑฬ“ฮฝฮตฬฮปฮทฯ„ฮฑฮน, ฯ€ฮฑฬฮฝฯ„ฯ‰ฮฝ ฮตฮนฬ“ฯƒฮนฬ€ ฮบฮฟฮปฮฑฬฯƒฮตฮนฯ‚ ฮฟฯ…ฬ“ฯ‡ ฮฟฮนฬ”อ‚ฮฑฮน ฯ€ฮฑฯ' ฮตฬ”ฯ„ฮตฬฯฮฟฮนฯ‚, ฮฑฬ“ฮปฮป' ฮตฬ“ฯ€ฮนฬ€"". None
2.216. Moreover, if any one cheats another in measures or weights, or makes a knavish bargain and sale, in order to cheat another; if any one steals what belongs to another, and takes what he never deposited; all these have punishments allotted them, not such as are met with among other nations, but more severe ones. ''. None
44. Mishnah, Avot, 1.3 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Goldin, Judah โ€ข R. Judah I

 Found in books: Bickerman and Tropper (2007) 557; Klawans (2019) 75


1.3. ืึทื ึฐื˜ึดื™ื’ึฐื ื•ึนืก ืึดื™ืฉื ืกื•ึนื›ื•ึน ืงึดื‘ึผึตืœ ืžึดืฉึผืึดืžึฐืขื•ึนืŸ ื”ึทืฆึผึทื“ึผึดื™ืง. ื”ื•ึผื ื”ึธื™ึธื” ืื•ึนืžึตืจ, ืึทืœ ืชึผึดื”ึฐื™ื•ึผ ื›ึทืขึฒื‘ึธื“ึดื™ื ื”ึทืžึฐืฉืึทืžึผึฐืฉืึดื™ืŸ ืึถืช ื”ึธืจึทื‘ ืขึทืœ ืžึฐื ึธืช ืœึฐืงึทื‘ึผึตืœ ืคึผึฐืจึธืก, ืึถืœึผึธื ื”ึฑื•ื•ึผ ื›ึทืขึฒื‘ึธื“ึดื™ื ื”ึทืžึฐืฉืึทืžึผึฐืฉืึดื™ืŸ ืึถืช ื”ึธืจึทื‘ ืฉืึถืœึผึนื ืขึทืœ ืžึฐื ึธืช ืœึฐืงึทื‘ึผึตืœ ืคึผึฐืจึธืก, ื•ึดื™ื”ึดื™ ืžื•ึนืจึธื ืฉืึธืžึทื™ึดื ืขึฒืœึตื™ื›ึถื:''. None
1.3. Antigonus a man of Socho received the oral tradition from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.''. None
45. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Goldin, Judah โ€ข Judah โ€ข Judah Hadassi โ€ข Judah bar Ilai โ€ข Judah ben Bava โ€ข Judah ben Simon โ€ข Judah of Hutzi

 Found in books: Poorthuis and Schwartz (2014) 73, 75, 87, 95, 130, 141, 144, 155, 167, 303; Simon-Shushan (2012) 255


5.5. ื”ึทืžึผึดืชึฐืคึผึทืœึผึตืœ ื•ึฐื˜ึธืขึธื”, ืกึดื™ืžึธืŸ ืจึทืข ืœื•ึน. ื•ึฐืึดื ืฉืึฐืœึดื™ื—ึท ืฆึดื‘ึผื•ึผืจ ื”ื•ึผื, ืกึดื™ืžึธืŸ ืจึทืข ืœึฐืฉืื•ึนืœึฐื—ึธื™ื•, ืžึดืคึผึฐื ึตื™ ืฉืึถืฉึผืึฐืœื•ึผื—ื•ึน ืฉืึถืœ ืึธื“ึธื ื›ึผึฐืžื•ึนืชื•ึน. ืึธืžึฐืจื•ึผ ืขึธืœึธื™ื• ืขึทืœ ืจึทื‘ึผึดื™ ื—ึฒื ึดื™ื ึธื ื‘ึถืŸ ื“ึผื•ึนืกึธื, ื›ึผึฐืฉืึถื”ึธื™ึธื” ืžึดืชึฐืคึผึทืœึผึตืœ ืขึทืœ ื”ึทื—ื•ึนืœึดื™ื ื•ึฐืื•ึนืžึตืจ, ื–ึถื” ื—ึทื™ ื•ึฐื–ึถื” ืžึตืช. ืึธืžึฐืจื•ึผ ืœื•ึน, ืžึดื ึผึทื™ึดืŸ ืึทืชึผึธื” ื™ื•ึนื“ึตืขึท. ืึธืžึทืจ ืœึธื”ึถื, ืึดื ืฉืึฐื’ื•ึผืจึธื” ืชึฐืคึดืœึผึธืชึดื™ ื‘ึผึฐืคึดื™, ื™ื•ึนื“ึตืขึท ืึฒื ึดื™ ืฉืึถื”ื•ึผื ืžึฐืงึปื‘ึผึธืœ. ื•ึฐืึดื ืœึธืื•, ื™ื•ึนื“ึตืขึท ืึฒื ึดื™ ืฉืึถื”ื•ึผื ืžึฐื˜ึนืจึธืฃ:''. None
5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because oneโ€™s messenger is equivalent to oneโ€™s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, โ€œThis one will die, this one will live.โ€ They said to him: โ€œHow do you know?โ€ He replied: โ€œIf my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.โ€''. None
46. Mishnah, Gittin, 9.8 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Rabbi Judah the Prince

 Found in books: Katzoff(2005) 223; Price Finkelberg and Shahar (2021) 267


9.8. ื’ึผึตื˜ ืฉืึถื›ึผึฐืชึธื‘ื•ึน ืขึดื‘ึฐืจึดื™ืช ื•ึฐืขึตื“ึธื™ื• ื™ึฐื•ึธื ึดื™ืช, ื™ึฐื•ึธื ึดื™ืช ื•ึฐืขึตื“ึธื™ื• ืขึดื‘ึฐืจึดื™ืช, ืขึตื“ ืึถื—ึธื“ ืขึดื‘ึฐืจึดื™ ื•ึฐืขึตื“ ืึถื—ึธื“ ื™ึฐื•ึธื ึดื™, ื›ึผึธืชึทื‘ ืกื•ึนืคึตืจ ื•ึฐืขึตื“, ื›ึผึธืฉืึตืจ. ืึดื™ืฉื ืคึผึฐืœื•ึนื ึดื™ ืขึตื“, ื›ึผึธืฉืึตืจ. ื‘ึผึถืŸ ืึดื™ืฉื ืคึผึฐืœื•ึนื ึดื™ ืขึตื“, ื›ึผึธืฉืึตืจ. ืึดื™ืฉื ืคึผึฐืœื•ึนื ึดื™ ื‘ึผึถืŸ ืึดื™ืฉื ืคึผึฐืœื•ึนื ึดื™, ื•ึฐืœึนื ื›ึธืชึทื‘ ืขึตื“, ื›ึผึธืฉืึตืจ. ื•ึฐื›ึธืšึฐ ื”ึธื™ื•ึผ ื ึฐืงึดื™ึผึตื™ ื”ึทื“ึผึทืขึทืช ืฉืึถื‘ึผึดื™ืจื•ึผืฉืึธืœึทื™ึดื ืขื•ึนืฉื‚ึดื™ืŸ. ื›ึผึธืชึทื‘ ื—ึฒื ึดื™ื›ึธืชื•ึน ื•ึทื—ึฒื ึดื™ื›ึธืชึธื”ึผ, ื›ึผึธืฉืึตืจ. ื’ึผึตื˜ ืžึฐืขึปืฉึผื‚ึถื”, ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตืœ, ื›ึผึธืฉืึตืจ. ื•ึผื‘ึฐื’ื•ึนื™ึดื, ืคึผึธืกื•ึผืœ. ื•ึผื‘ึฐื’ื•ึนื™ึดื, ื—ื•ึนื‘ึฐื˜ึดื™ืŸ ืื•ึนืชื•ึน ื•ึฐืื•ึนืžึฐืจึดื™ื ืœื•ึน ืขึฒืฉื‚ึตื” ืžึทื” ืฉึผืึถื™ึผึดืฉื‚ึฐืจึธืึตืœ ืื•ึนืžึฐืจึดื™ื ืœึฐืšึธ, ื•ึฐื›ึธืฉืึตืจ:''. None
9.8. A get which was written in Hebrew and whose signatures are in Greek, or was written in Greek and whose signatures are in Hebrew, or which has one Hebrew signature and one Greek signature, or which was written by a scribe and signed by one witness, is valid. If a man signs, โ€œSo-and-so, witness,โ€ it is valid. If he signs, โ€œSon of so-and-so, witness, it is valid. If he signs, โ€œSo-and-so son of so-and-soโ€ and he didnโ€™t write โ€œwitnessโ€, it is valid. If he wrote his own family name and hers, the get is valid. And this is how the scrupulous in Jerusalem would do. A get given imposed by court: in the case of a Jewish court is valid, and in the case of a Gentile court is invalid. And with regard to Gentiles, if they beat him and say to him, โ€œDo what the Israelites say to you,โ€ (and it is valid).''. None
47. Mishnah, Megillah, 3.1, 3.3 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Judah, R. โ€ข R. Judah (Babylonia, third century) โ€ข R. Judah I (the Prince), i โ€ข R. Judah b. Ilai โ€ข Sepphoris, R. Judah I (Patriarch)

 Found in books: Goodman (2006) 221, 223; Levine (2005) 185, 368, 407, 486


3.1. ื‘ึผึฐื ึตื™ ื”ึธืขึดื™ืจ ืฉืึถืžึผึธื›ึฐืจื•ึผ ืจึฐื—ื•ึนื‘ึธื”ึผ ืฉืึถืœ ืขึดื™ืจ, ืœื•ึนืงึฐื—ึดื™ืŸ ื‘ึผึฐื“ึธืžึธื™ื• ื‘ึผึตื™ืช ื”ึทื›ึผึฐื ึถืกึถืช. ื‘ึผึตื™ืช ื”ึทื›ึผึฐื ึถืกึถืช, ืœื•ึนืงึฐื—ึดื™ืŸ ืชึผึตื‘ึธื”. ืชึผึตื‘ึธื”, ืœื•ึนืงึฐื—ึดื™ืŸ ืžึดื˜ึฐืคึผึธื—ื•ึนืช. ืžึดื˜ึฐืคึผึธื—ื•ึนืช, ืœื•ึนืงึฐื—ึดื™ืŸ ืกึฐืคึธืจึดื™ื. ืกึฐืคึธืจึดื™ื, ืœื•ึนืงึฐื—ึดื™ืŸ ืชึผื•ึนืจึธื”. ืึฒื‘ึธืœ ืึดื ืžึธื›ึฐืจื•ึผ ืชื•ึนืจึธื”, ืœึนื ื™ึดืงึฐื—ื•ึผ ืกึฐืคึธืจึดื™ื. ืกึฐืคึธืจึดื™ื, ืœึนื ื™ึดืงึฐื—ื•ึผ ืžึดื˜ึฐืคึผึธื—ื•ึนืช. ืžึดื˜ึฐืคึผึธื—ื•ึนืช, ืœึนื ื™ึดืงึฐื—ื•ึผ ืชึตื‘ึธื”. ืชึผึตื‘ึธื”, ืœึนื ื™ึดืงึฐื—ื•ึผ ื‘ึตื™ืช ื”ึทื›ึผึฐื ึถืกึถืช. ื‘ึผึตื™ืช ื”ึทื›ึผึฐื ึถืกึถืช, ืœึนื ื™ึดืงึฐื—ื•ึผ ืึถืช ื”ึธืจึฐื—ื•ึนื‘. ื•ึฐื›ึตืŸ ื‘ึผึฐืžื•ึนืชึฐืจึตื™ื”ึถืŸ. ืึตื™ืŸ ืžื•ึนื›ึฐืจึดื™ืŸ ืึถืช ืฉืึถืœ ืจึทื‘ึผึดื™ื ืœึฐื™ึธื—ึดื™ื“, ืžึดืคึผึฐื ึตื™ ืฉืึถืžึผื•ึนืจึดื™ื“ึดื™ืŸ ืื•ึนืชื•ึน ืžึดืงึผึฐื“ึปืฉึผืึธืชื•ึน, ื“ึผึดื‘ึฐืจึตื™ ืจึทื‘ึผึดื™ ื™ึฐื”ื•ึผื“ึธื”. ืึธืžึฐืจื•ึผ ืœื•ึน, ืึดื ื›ึผึตืŸ, ืึทืฃ ืœึนื ืžึตืขึดื™ืจ ื’ึผึฐื“ื•ึนืœึธื” ืœึฐืขึดื™ืจ ืงึฐื˜ึทื ึผึธื”:
3.3. ื•ึฐืขื•ึนื“ ืึธืžึทืจ ืจึทื‘ึผึดื™ ื™ึฐื”ื•ึผื“ึธื”, ื‘ึผึตื™ืช ื”ึทื›ึผึฐื ึถืกึถืช ืฉืึถื—ึธืจึทื‘, ืึตื™ืŸ ืžึทืกึฐืคึผึดื™ื“ึดื™ืŸ ื‘ึผึฐืชื•ึนื›ื•ึน, ื•ึฐืึตื™ืŸ ืžึทืคึฐืฉืึดื™ืœึดื™ืŸ ื‘ึผึฐืชื•ึนื›ื•ึน ื—ึฒื‘ึธืœึดื™ื, ื•ึฐืึตื™ืŸ ืคึผื•ึนืจึฐืฉื‚ึดื™ืŸ ืœึฐืชื•ึนื›ื•ึน ืžึฐืฆื•ึผื“ื•ึนืช, ื•ึฐืึตื™ืŸ ืฉืื•ึนื˜ึฐื—ึดื™ืŸ ืขึทืœ ื’ึผึทื’ึผื•ึน ืคึตืจื•ึนืช, ื•ึฐืึตื™ืŸ ืขื•ึนืฉื‚ึดื™ืŸ ืื•ึนืชื•ึน ืงึทืคึผึทื ึฐื“ึผึทืจึฐื™ึธื, ืฉืึถื ึผึถืึฑืžึทืจ (ื•ื™ืงืจื ื›ื•), ื•ึทื”ึฒืฉืึดืžึผื•ึนืชึดื™ ืึถืช ืžึดืงึฐื“ึผึฐืฉืึตื™ื›ึถื, ืงึฐื“ึปืฉึผืึธืชึธืŸ ืึทืฃ ื›ึผึฐืฉืึถื”ึตืŸ ืฉืื•ึนืžึตืžึดื™ืŸ. ืขึธืœื•ึผ ื‘ื•ึน ืขึฒืฉื‚ึธื‘ึดื™ื, ืœึนื ื™ึดืชึฐืœึนืฉื, ืžึดืคึผึฐื ึตื™ ืขึธื’ึฐืžึทืช ื ึธืคึถืฉื:''. None
3.1. Townspeople who sold the town square, they may buy with the proceeds a synagogue. If they sold a synagogue, they may buy with the proceeds an ark. If they sold an ark they may buy covers for scrolls. If they sold covers, they may buy scrolls of the Tanakh. If they sold scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls of the Tanakh. If they sold scrolls they may not buy covers. If they sold covers they may not buy an ark. If they sold an ark they may not buy a synagogue. If they sold a synagogue they may not buy a town square. The same applies to any money left over. They may not sell something belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.
3.3. Rabbi Judah said further: a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets to trap animals, nor to lay out produce on its roof to dry, nor to use it as a short cut, as it says, โ€œAnd I will desolate your holy placesโ€ (Leviticus 26:3 their holiness remains even when they are desolate. If grass comes up in it, it should not be plucked, in order to elicit melancholy.''. None
48. Mishnah, Rosh Hashanah, 1.8 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Judah (Amora) โ€ข Judah (Rab) โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Avery Peck et al. (2014) 16; Cohen (2010) 293


1.8. ืึตืœึผื•ึผ ื”ึตืŸ ื”ึทืคึผึฐืกื•ึผืœึดื™ืŸ, ื”ึทืžึฐืฉื‚ึทื—ึตืง ื‘ึผึฐืงึปื‘ึฐื™ึธื, ื•ึผืžึทืœึฐื•ึตื™ ื‘ึฐืจึดื‘ึผึดื™ืช, ื•ึผืžึทืคึฐืจึดื™ื—ึตื™ ื™ื•ึนื ึดื™ื, ื•ึฐืกื•ึนื—ึฒืจึตื™ ืฉืึฐื‘ึดื™ืขึดื™ืช, ื•ึทืขึฒื‘ึธื“ึดื™ื. ื–ึถื” ื”ึทื›ึผึฐืœึธืœ, ื›ึผึธืœ ืขึตื“ื•ึผืช ืฉืึถืึตื™ืŸ ื”ึธืึดืฉึผืึธื” ื›ึฐืฉืึตืจึธื” ืœึธื”ึผ, ืึทืฃ ื”ึตืŸ ืึตื™ื ึธืŸ ื›ึผึฐืฉืึตืจึดื™ื ืœึธื”ึผ:''. None
1.8. And these are they which are not qualified to be witnesses or judges: A dice player, a usurer, pigeon racers, or traffickers in Seventh Year produce, and slaves. This is the general rule: any testimony for which a woman is not qualified, they too are not qualified.''. None
49. Mishnah, Sanhedrin, 7.3 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Rabbi Judah โ€ข Tamar (daughter-in-law of Judah), daughter of Aram โ€ข Tamar (daughter-in-law of Judah), daughter of Mardi โ€ข Tamar (daughter-in-law of Judah), daughter of Shem

 Found in books: Boustan Janssen and Roetzel (2010) 148, 149; Monnickendam (2020) 179


7.3. ืžึดืฆึฐื•ึทืช ื”ึทื ึผึถื”ึฑืจึธื’ึดื™ื, ื”ึธื™ื•ึผ ืžึทืชึผึดื™ื–ึดื™ืŸ ืึถืช ืจึนืืฉืื•ึน ื‘ึฐืกึทื™ึดืฃ ื›ึผึฐื“ึถืจึถืšึฐ ืฉืึถื”ึทืžึผึทืœึฐื›ื•ึผืช ืขื•ึนืฉื‚ึธื”. ืจึทื‘ึผึดื™ ื™ึฐื”ื•ึผื“ึธื” ืื•ึนืžึตืจ, ื ึดื•ึผื•ึผืœ ื”ื•ึผื ื–ึถื”, ืึถืœึผึธื ืžึทื ึผึดื™ื—ึดื™ืŸ ืึถืช ืจึนืืฉืื•ึน ืขึทืœ ื”ึทืกึผึทื“ึผึธืŸ ื•ึฐืงื•ึนืฆึตืฅ ื‘ึผึฐืงื•ึนืคึดื™ืฅ. ืึธืžึฐืจื•ึผ ืœื•ึน, ืึตื™ืŸ ืžึดื™ืชึธื” ืžึฐื ึปื•ึผึถืœึถืช ืžึดื–ึผื•ึน. ืžึดืฆึฐื•ึทืช ื”ึทื ึผึถื—ึฑื ึธืงึดื™ืŸ, ื”ึธื™ื•ึผ ืžึฐืฉืึทืงึผึฐืขึดื™ืŸ ืื•ึนืชื•ึน ื‘ึทื–ึผึถื‘ึถืœ ืขึทื“ ืึทืจึฐื›ึผึปื‘ึผื•ึนืชึธื™ื• ื•ึฐื ื•ึนืชึฐื ึดื™ืŸ ืกื•ึผื“ึธืจ ืงึธืฉืึธื” ืœึฐืชื•ึนืšึฐ ื”ึธืจึทื›ึผึธื” ื•ึฐื›ื•ึนืจึตืšึฐ ืขึทืœ ืฆึทื•ึผึธืืจื•ึน, ื–ึถื” ืžื•ึนืฉืึตืšึฐ ืึถืฆึฐืœื•ึน ื•ึฐื–ึถื” ืžื•ึนืฉืึตืšึฐ ืึถืฆึฐืœื•ึน, ืขึทื“ ืฉืึถื ึผึทืคึฐืฉืื•ึน ื™ื•ึนืฆึฐืึธื”:''. None
7.3. Slaying by the sword was performed thus: they would cut off his head by the sword, as is done by the civil authorities. R. Judah says: โ€œThis is a disgrace! Rather his head was laid on a block and severed with an axe. They said to him: โ€œNo death is more disgraceful than this.โ€ Strangulation was performed thus: the condemned man was lowered into dung up to his armpits, then a hard cloth was placed within a soft one, wound round his neck, and the two ends pulled in opposite directions until he was dead.''. None
50. New Testament, Acts, 1.9-1.26, 2.14-2.21, 2.27, 2.30-2.36, 3.25, 5.3-5.5, 7.2, 7.35, 7.37, 7.51-7.53, 8.12-8.17, 8.28-8.35, 10.44-10.48, 13.14-13.15, 13.22, 13.26, 13.32-13.41, 15.7-15.9, 15.12-15.13, 21.20-21.22, 26.23, 28.17, 28.25-28.29 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข Armozel, betrayal by Judas โ€ข Fragments of Papias, and Judas โ€ข Jesus, betrayal by Judas of โ€ข Joshua, R., Judah, the tribe of โ€ข Judah โ€ข Judah (kingdom) โ€ข Judah (person) โ€ข Judah Maccabee โ€ข Judas โ€ข Judas (son of James) โ€ข Judas Iscariot โ€ข Judas Maccabeusnan, influence on Judith โ€ข Judas, โ€ข Judas, Biblical appearances of โ€ข Judas, New Testament appearances of โ€ข Judas, as Abraham-like figure โ€ข Judas, as one of the twelve disciples โ€ข Judas, as thirteenth demon โ€ข Judas, betrayal of Jesus by โ€ข Judas, death of โ€ข Judas, departure from the Last Supper of โ€ข Judas, dual nature of โ€ข Judas, function of figure of โ€ข Judas, motivation and knowledge in actions โ€ข Judas, mysteries of the kingdom revealed to โ€ข Judas, name of โ€ข Judas, replacement of โ€ข Judas, separation from other disciples of โ€ข Judas, the thirty pieces of silver of โ€ข Judas, visions of โ€ข Jude, Letter of โ€ข Jude, letter of โ€ข Judea, Judah โ€ข Origen, on Judas โ€ข R. Judah I (the Prince), i โ€ข betrayal of Jesus, role of Judas in โ€ข cosmology, of the Gnostic world, revelation to Judas of โ€ข demons, Judas as the thirteenth โ€ข disciples, replacement of Judas among โ€ข disciples, separation of Judas from โ€ข dramatic effects, in the Gospel of Judas โ€ข dramatic effects, in the Gospel of Judas, of invisible action โ€ข dramatic effects, in the Gospel of Judas, of the double denouement โ€ข setting, of the Gospel of Judas โ€ข sources, of the Gospel of Judas, in opening and closing โ€ข sources, of the Gospel of Judas, parable of the sower โ€ข sources, of the Gospel of Judas, replacement of Judas โ€ข syntax, in the Gospel of Judas, incipit

 Found in books: Avery Peck et al. (2014) 247; Allen and Dunne (2022) 86, 92, 94; Berglund Crostini and Kelhoffer (2022) 153, 220; Bird and Harrower (2021) 341; Breytenbach and Tzavella (2022) 322, 323; Brouwer and Vimercati (2020) 303; Edelmann-Singer et al (2020) 188; Esler (2000) 144; Gera (2014) 202; Gordon (2020) 177; Huttner (2013) 206, 217, 219; Levine (2005) 581, 582; Levison (2009) 258, 259, 260, 278; Mendez (2022) 44; Potter Suh and Holladay (2021) 323, 324, 325, 326, 327, 328, 329, 330, 331, 332; Roskovec and Huลกek (2021) 110; Rowland (2009) 56, 57; Ruzer (2020) 67, 169, 190, 196; Scopello (2008) 30, 35, 46, 61, 75, 76, 118, 136, 182, 220; Toloni (2022) 164; Zawanowska and Wilk (2022) 1


1.9. ฮบฮฑแฝถ ฯ„ฮฑแฟฆฯ„ฮฑ ฮตแผฐฯ€แฝผฮฝ ฮฒฮปฮตฯ€ฯŒฮฝฯ„ฯ‰ฮฝ ฮฑแฝฯ„แฟถฮฝ แผฯ€ฮฎฯฮธฮท, ฮบฮฑแฝถ ฮฝฮตฯ†ฮญฮปฮท แฝ‘ฯ€ฮญฮปฮฑฮฒฮตฮฝ ฮฑแฝฯ„แฝธฮฝ แผ€ฯ€แฝธ ฯ„แฟถฮฝ แฝ€ฯ†ฮธฮฑฮปฮผแฟถฮฝ ฮฑแฝฯ„แฟถฮฝ. 1.10. ฮบฮฑแฝถ แฝกฯ‚ แผ€ฯ„ฮตฮฝฮฏฮถฮฟฮฝฯ„ฮตฯ‚ แผฆฯƒฮฑฮฝ ฮตแผฐฯ‚ ฯ„แฝธฮฝ ฮฟแฝฯฮฑฮฝแฝธฮฝ ฯ€ฮฟฯฮตฯ…ฮฟฮผฮญฮฝฮฟฯ… ฮฑแฝฯ„ฮฟแฟฆ, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผ„ฮฝฮดฯฮตฯ‚ ฮดฯฮฟ ฯ€ฮฑฯฮนฯƒฯ„ฮฎฮบฮตฮนฯƒฮฑฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ แผฮฝ 2.14. ฮฃฯ„ฮฑฮธฮตแฝถฯ‚ ฮดแฝฒ แฝ ฮ ฮญฯ„ฯฮฟฯ‚ ฯƒแฝบฮฝ ฯ„ฮฟแฟ–ฯ‚ แผ•ฮฝฮดฮตฮบฮฑ แผฯ€แฟ†ฯฮตฮฝ ฯ„แฝดฮฝ ฯ†ฯ‰ฮฝแฝดฮฝ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑแฝถ แผ€ฯ€ฮตฯ†ฮธฮญฮณฮพฮฑฯ„ฮฟ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ แผŒฮฝฮดฯฮตฯ‚ แผธฮฟฯ…ฮดฮฑแฟ–ฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ ฮบฮฑฯ„ฮฟฮนฮบฮฟแฟฆฮฝฯ„ฮตฯ‚ แผธฮตฯฮฟฯ…ฯƒฮฑฮปแฝดฮผ ฯ€ฮฌฮฝฯ„ฮตฯ‚, ฯ„ฮฟแฟฆฯ„ฮฟ แฝ‘ฮผแฟ–ฮฝ ฮณฮฝฯ‰ฯƒฯ„แฝธฮฝ แผ”ฯƒฯ„ฯ‰ ฮบฮฑแฝถ แผฮฝฯ‰ฯ„ฮฏฯƒฮฑฯƒฮธฮต ฯ„แฝฐ แฟฅฮฎฮผฮฑฯ„ฮฌ ฮผฮฟฯ…. 2.15. ฮฟแฝ ฮณแฝฐฯ แฝกฯ‚ แฝ‘ฮผฮตแฟ–ฯ‚ แฝ‘ฯ€ฮฟฮปฮฑฮผฮฒฮฌฮฝฮตฯ„ฮต ฮฟแฝ—ฯ„ฮฟฮน ฮผฮตฮธฯฮฟฯ…ฯƒฮนฮฝ, แผ”ฯƒฯ„ฮนฮฝ ฮณแฝฐฯ แฝฅฯฮฑ ฯ„ฯฮฏฯ„ฮท ฯ„แฟ†ฯ‚ แผกฮผฮญฯฮฑฯ‚, 2.16. แผ€ฮปฮปแฝฐ ฯ„ฮฟแฟฆฯ„ฯŒ แผฯƒฯ„ฮนฮฝ ฯ„แฝธ ฮตแผฐฯฮทฮผฮญฮฝฮฟฮฝ ฮดฮนแฝฐ ฯ„ฮฟแฟฆ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฟฯ… แผธฯ‰ฮฎฮป 2.17. 2.18.
2.30. ฯ€ฯฮฟฯ†ฮฎฯ„ฮทฯ‚ ฮฟแฝ–ฮฝ แฝ‘ฯ€ฮฌฯฯ‡ฯ‰ฮฝ, ฮบฮฑแฝถ ฮตแผฐฮดแฝผฯ‚ แฝ…ฯ„ฮน แฝ…ฯฮบแฟณ แฝคฮผฮฟฯƒฮตฮฝ ฮฑแฝฯ„แฟท แฝ ฮธฮตแฝธฯ‚แผฮบ ฮบฮฑฯฯ€ฮฟแฟฆ ฯ„แฟ†ฯ‚ แฝ€ฯƒฯ†ฯฮฟฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑฮธฮฏฯƒฮฑฮน แผฯ€แฝถ ฯ„แฝธฮฝ ฮธฯฯŒฮฝฮฟฮฝ ฮฑแฝฯ„ฮฟแฟฆ, 2.31. ฯ€ฯฮฟฮนฮดแฝผฮฝ แผฮปฮฌฮปฮทฯƒฮตฮฝ ฯ€ฮตฯแฝถ ฯ„แฟ†ฯ‚ แผ€ฮฝฮฑฯƒฯ„ฮฌฯƒฮตฯ‰ฯ‚ ฯ„ฮฟแฟฆ ฯ‡ฯฮนฯƒฯ„ฮฟแฟฆ แฝ…ฯ„ฮน ฮฟแฝ”ฯ„ฮต แผฮฝฮบฮฑฯ„ฮตฮปฮตฮฏฯ†ฮธฮท ฮตแผฐฯ‚ แพ„ฮดฮทฮฝ ฮฟแฝ”ฯ„ฮต แผก ฯƒแฝฐฯฮพ ฮฑแฝฯ„ฮฟแฟฆฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯ†ฮธฮฟฯฮฌฮฝ. 2.32. ฯ„ฮฟแฟฆฯ„ฮฟฮฝ ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ แผ€ฮฝฮญฯƒฯ„ฮทฯƒฮตฮฝ แฝ ฮธฮตฯŒฯ‚, ฮฟแฝ— ฯ€ฮฌฮฝฯ„ฮตฯ‚ แผกฮผฮตแฟ–ฯ‚ แผฯƒฮผแฝฒฮฝ ฮผฮฌฯฯ„ฯ…ฯฮตฯ‚. 2.33. ฯ„แฟ‡ ฮดฮตฮพฮนแพท ฮฟแฝ–ฮฝ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ แฝ‘ฯˆฯ‰ฮธฮตแฝถฯ‚ ฯ„ฮฎฮฝ ฯ„ฮต แผฯ€ฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฯ„ฮฟแฟฆ ฯ€ฮฝฮตฯฮผฮฑฯ„ฮฟฯ‚ ฯ„ฮฟแฟฆ แผฮณฮฏฮฟฯ… ฮปฮฑฮฒแฝผฮฝ ฯ€ฮฑฯแฝฐ ฯ„ฮฟแฟฆ ฯ€ฮฑฯ„ฯแฝธฯ‚ แผฮพฮญฯ‡ฮตฮตฮฝ ฯ„ฮฟแฟฆฯ„ฮฟ แฝƒ แฝ‘ฮผฮตแฟ–ฯ‚ ฮบฮฑแฝถ ฮฒฮปฮญฯ€ฮตฯ„ฮต ฮบฮฑแฝถ แผ€ฮบฮฟฯฮตฯ„ฮต. 2.34. ฮฟแฝ ฮณแฝฐฯ ฮ”ฮฑฯ…ฮตแฝถฮด แผ€ฮฝฮญฮฒฮท ฮตแผฐฯ‚ ฯ„ฮฟแฝบฯ‚ ฮฟแฝฯฮฑฮฝฮฟฯฯ‚, ฮปฮญฮณฮตฮน ฮดแฝฒ ฮฑแฝฯ„ฯŒฯ‚ 2.36. แผ€ฯƒฯ†ฮฑฮปแฟถฯ‚ ฮฟแฝ–ฮฝ ฮณฮนฮฝฯ‰ฯƒฮบฮญฯ„ฯ‰ ฯ€แพถฯ‚ ฮฟแผถฮบฮฟฯ‚ แผธฯƒฯฮฑแฝดฮป แฝ…ฯ„ฮน ฮบฮฑแฝถ ฮบฯฯฮนฮฟฮฝ ฮฑแฝฯ„แฝธฮฝ ฮบฮฑแฝถ ฯ‡ฯฮนฯƒฯ„แฝธฮฝ แผฯ€ฮฟฮฏฮทฯƒฮตฮฝ แฝ ฮธฮตฯŒฯ‚, ฯ„ฮฟแฟฆฯ„ฮฟฮฝ ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ แฝƒฮฝ แฝ‘ฮผฮตแฟ–ฯ‚ แผฯƒฯ„ฮฑฯ…ฯฯŽฯƒฮฑฯ„ฮต.
3.25. แฝ‘ฮผฮตแฟ–ฯ‚ แผฯƒฯ„แฝฒ ฮฟแผฑ ฯ…แผฑฮฟแฝถ ฯ„แฟถฮฝ ฯ€ฯฮฟฯ†ฮทฯ„แฟถฮฝ ฮบฮฑแฝถ ฯ„แฟ†ฯ‚ ฮดฮนฮฑฮธฮฎฮบฮทฯ‚ แผงฯ‚ แฝ ฮธฮตแฝธฯ‚ ฮดฮนฮญฮธฮตฯ„ฮฟ ฯ€ฯแฝธฯ‚ ฯ„ฮฟแฝบฯ‚ ฯ€ฮฑฯ„ฮญฯฮฑฯ‚ แฝ‘ฮผแฟถฮฝ, ฮปฮญฮณฯ‰ฮฝ ฯ€ฯแฝธฯ‚ แผˆฮฒฯฮฑฮฌฮผ ฮšฮฑแฝถ แผฮฝ ฯ„แฟท ฯƒฯ€ฮญฯฮผฮฑฯ„ฮฏ ฯƒฮฟฯ… ฮตแฝฮปฮฟฮณฮทฮธฮฎฯƒฮฟฮฝฯ„ฮฑฮน ฯ€แพถฯƒฮฑฮน ฮฑแผฑ ฯ€ฮฑฯ„ฯฮนฮฑแฝถ ฯ„แฟ†ฯ‚ ฮณแฟ†ฯ‚.
5.3. ฮตแผถฯ€ฮตฮฝ ฮดแฝฒ แฝ ฮ ฮญฯ„ฯฮฟฯ‚ แผ‰ฮฝฮฑฮฝฮฏฮฑ, ฮดฮนแฝฐ ฯ„ฮฏ แผฯ€ฮปฮฎฯฯ‰ฯƒฮตฮฝ แฝ ฮฃฮฑฯ„ฮฑฮฝแพถฯ‚ ฯ„แฝดฮฝ ฮบฮฑฯฮดฮฏฮฑฮฝ ฯƒฮฟฯ… ฯˆฮตฯฯƒฮฑฯƒฮธฮฑฮฏ ฯƒฮต ฯ„แฝธ ฯ€ฮฝฮตแฟฆฮผฮฑ ฯ„แฝธ แผ…ฮณฮนฮฟฮฝ ฮบฮฑแฝถ ฮฝฮฟฯƒฯ†ฮฏฯƒฮฑฯƒฮธฮฑฮน แผ€ฯ€แฝธ ฯ„แฟ†ฯ‚ ฯ„ฮนฮผแฟ†ฯ‚ ฯ„ฮฟแฟฆ ฯ‡ฯ‰ฯฮฏฮฟฯ…; 5.4. ฮฟแฝฯ‡แฝถ ฮผฮญฮฝฮฟฮฝ ฯƒฮฟแฝถ แผ”ฮผฮตฮฝฮตฮฝ ฮบฮฑแฝถ ฯ€ฯฮฑฮธแฝฒฮฝ แผฮฝ ฯ„แฟ‡ ฯƒแฟ‡ แผฮพฮฟฯ…ฯƒฮฏแพณ แฝ‘ฯ€แฟ†ฯฯ‡ฮตฮฝ; ฯ„ฮฏ แฝ…ฯ„ฮน แผ”ฮธฮฟฯ… แผฮฝ ฯ„แฟ‡ ฮบฮฑฯฮดฮฏแพณ ฯƒฮฟฯ… ฯ„แฝธ ฯ€ฯแพถฮณฮผฮฑ ฯ„ฮฟแฟฆฯ„ฮฟ; ฮฟแฝฮบ แผฯˆฮตฯฯƒฯ‰ แผ€ฮฝฮธฯฯŽฯ€ฮฟฮนฯ‚ แผ€ฮปฮปแฝฐ ฯ„แฟท ฮธฮตแฟท. 5.5. แผ€ฮบฮฟฯฯ‰ฮฝ ฮดแฝฒ แฝ แผ‰ฮฝฮฑฮฝฮฏฮฑฯ‚ ฯ„ฮฟแฝบฯ‚ ฮปฯŒฮณฮฟฯ…ฯ‚ ฯ„ฮฟฯฯ„ฮฟฯ…ฯ‚ ฯ€ฮตฯƒแฝผฮฝ แผฮพฮญฯˆฯ…ฮพฮตฮฝยท
7.2. แฝ ฮดแฝฒ แผ”ฯ†ฮท แผŒฮฝฮดฯฮตฯ‚ แผ€ฮดฮตฮปฯ†ฮฟแฝถ ฮบฮฑแฝถ ฯ€ฮฑฯ„ฮญฯฮตฯ‚, แผ€ฮบฮฟฯฯƒฮฑฯ„ฮต. แฝ‰ ฮธฮตแฝธฯ‚ ฯ„แฟ†ฯ‚ ฮดฯŒฮพฮทฯ‚ แฝคฯ†ฮธฮท ฯ„แฟท ฯ€ฮฑฯ„ฯแฝถ แผกฮผแฟถฮฝ แผˆฮฒฯฮฑแฝฐฮผ แฝ„ฮฝฯ„ฮน แผฮฝ ฯ„แฟ‡ ฮœฮตฯƒฮฟฯ€ฮฟฯ„ฮฑฮผฮฏแพณ ฯ€ฯแฝถฮฝ แผข ฮบฮฑฯ„ฮฟฮนฮบแฟ†ฯƒฮฑฮน ฮฑแฝฯ„แฝธฮฝ แผฮฝ ฮงฮฑฯฯฮฌฮฝ,
7.35. ฮคฮฟแฟฆฯ„ฮฟฮฝ ฯ„แฝธฮฝ ฮœฯ‰ฯ…ฯƒแฟ†ฮฝ, แฝƒฮฝ แผ ฯฮฝฮฎฯƒฮฑฮฝฯ„ฮฟ ฮตแผฐฯ€ฯŒฮฝฯ„ฮตฯ‚ฮคฮฏฯ‚ ฯƒฮต ฮบฮฑฯ„ฮญฯƒฯ„ฮทฯƒฮตฮฝ แผ„ฯฯ‡ฮฟฮฝฯ„ฮฑ ฮบฮฑแฝถ ฮดฮนฮบฮฑฯƒฯ„ฮฎฮฝ; ฯ„ฮฟแฟฆฯ„ฮฟฮฝ แฝ ฮธฮตแฝธฯ‚ ฮบฮฑแฝถ แผ„ฯฯ‡ฮฟฮฝฯ„ฮฑ ฮบฮฑแฝถ ฮปฯ…ฯ„ฯฯ‰ฯ„แฝดฮฝ แผ€ฯ€ฮญฯƒฯ„ฮฑฮปฮบฮตฮฝ ฯƒแฝบฮฝ ฯ‡ฮตฮนฯแฝถ แผ€ฮณฮณฮญฮปฮฟฯ… ฯ„ฮฟแฟฆ แฝ€ฯ†ฮธฮญฮฝฯ„ฮฟฯ‚ ฮฑแฝฯ„แฟท แผฮฝ ฯ„แฟ‡ ฮฒฮฌฯ„แฟณ.
7.37. ฮฟแฝ—ฯ„ฯŒฯ‚ แผฯƒฯ„ฮนฮฝ แฝ ฮœฯ‰ฯ…ฯƒแฟ†ฯ‚ แฝ ฮตแผดฯ€ฮฑฯ‚ ฯ„ฮฟแฟ–ฯ‚ ฯ…แผฑฮฟแฟ–ฯ‚ แผธฯƒฯฮฑฮฎฮป ฮ ฯฮฟฯ†ฮฎฯ„ฮทฮฝ แฝ‘ฮผแฟ–ฮฝ แผ€ฮฝฮฑฯƒฯ„ฮฎฯƒฮตฮน แฝ ฮธฮตแฝธฯ‚ แผฮบ ฯ„แฟถฮฝ แผ€ฮดฮตฮปฯ†แฟถฮฝ แฝ‘ฮผแฟถฮฝ
7.51. ฮฃฮบฮปฮทฯฮฟฯ„ฯฮฌฯ‡ฮทฮปฮฟฮน ฮบฮฑแฝถ แผ€ฯ€ฮตฯฮฏฯ„ฮผฮทฯ„ฮฟฮน ฮบฮฑฯฮดฮฏฮฑฮนฯ‚ ฮบฮฑแฝถ ฯ„ฮฟแฟ–ฯ‚ แฝ ฯƒฮฏฮฝ, แฝ‘ฮผฮตแฟ–ฯ‚ แผ€ฮตแฝถ ฯ„แฟท ฯ€ฮฝฮตฯฮผฮฑฯ„ฮน ฯ„แฟท แผฮณฮฏแฟณ แผ€ฮฝฯ„ฮนฯ€ฮฏฯ€ฯ„ฮตฯ„ฮต, แฝกฯ‚ ฮฟแผฑ ฯ€ฮฑฯ„ฮญฯฮตฯ‚ แฝ‘ฮผแฟถฮฝ ฮบฮฑแฝถ แฝ‘ฮผฮตแฟ–ฯ‚. 7.52. ฯ„ฮฏฮฝฮฑ ฯ„แฟถฮฝ ฯ€ฯฮฟฯ†ฮทฯ„แฟถฮฝ ฮฟแฝฮบ แผฮดฮฏฯ‰ฮพฮฑฮฝ ฮฟแผฑ ฯ€ฮฑฯ„ฮญฯฮตฯ‚ แฝ‘ฮผแฟถฮฝ; ฮบฮฑแฝถ แผ€ฯ€ฮญฮบฯ„ฮตฮนฮฝฮฑฮฝ ฯ„ฮฟแฝบฯ‚ ฯ€ฯฮฟฮบฮฑฯ„ฮฑฮณฮณฮตฮฏฮปฮฑฮฝฯ„ฮฑฯ‚ ฯ€ฮตฯแฝถ ฯ„แฟ†ฯ‚ แผฮปฮตฯฯƒฮตฯ‰ฯ‚ ฯ„ฮฟแฟฆ ฮดฮนฮบฮฑฮฏฮฟฯ… ฮฟแฝ— ฮฝแฟฆฮฝ แฝ‘ฮผฮตแฟ–ฯ‚ ฯ€ฯฮฟฮดฯŒฯ„ฮฑฮน ฮบฮฑแฝถ ฯ†ฮฟฮฝฮตแฟ–ฯ‚ แผฮณฮญฮฝฮตฯƒฮธฮต, 7.53. ฮฟแผตฯ„ฮนฮฝฮตฯ‚ แผฮปฮฌฮฒฮตฯ„ฮต ฯ„แฝธฮฝ ฮฝฯŒฮผฮฟฮฝ ฮตแผฐฯ‚ ฮดฮนฮฑฯ„ฮฑฮณแฝฐฯ‚ แผ€ฮณฮณฮญฮปฯ‰ฮฝ, ฮบฮฑแฝถ ฮฟแฝฮบ แผฯ†ฯ…ฮปฮฌฮพฮฑฯ„ฮต.
8.12. แฝ…ฯ„ฮต ฮดแฝฒ แผฯ€ฮฏฯƒฯ„ฮตฯ…ฯƒฮฑฮฝ ฯ„แฟท ฮฆฮนฮปฮฏฯ€ฯ€แฟณ ฮตแฝฮฑฮณฮณฮตฮปฮนฮถฮฟฮผฮญฮฝแฟณ ฯ€ฮตฯแฝถ ฯ„แฟ†ฯ‚ ฮฒฮฑฯƒฮนฮปฮตฮฏฮฑฯ‚ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฯ„ฮฟแฟฆ แฝ€ฮฝฯŒฮผฮฑฯ„ฮฟฯ‚ แผธฮทฯƒฮฟแฟฆ ฮงฯฮนฯƒฯ„ฮฟแฟฆ, แผฮฒฮฑฯ€ฯ„ฮฏฮถฮฟฮฝฯ„ฮฟ แผ„ฮฝฮดฯฮตฯ‚ ฯ„ฮต ฮบฮฑแฝถ ฮณฯ…ฮฝฮฑแฟ–ฮบฮตฯ‚. 8.13. แฝ ฮดแฝฒ ฮฃฮฏฮผฯ‰ฮฝ ฮบฮฑแฝถ ฮฑแฝฯ„แฝธฯ‚ แผฯ€ฮฏฯƒฯ„ฮตฯ…ฯƒฮตฮฝ, ฮบฮฑแฝถ ฮฒฮฑฯ€ฯ„ฮนฯƒฮธฮตแฝถฯ‚ แผฆฮฝ ฯ€ฯฮฟฯƒฮบฮฑฯฯ„ฮตฯแฟถฮฝ ฯ„แฟท ฮฆฮนฮปฮฏฯ€ฯ€แฟณ, ฮธฮตฯ‰ฯแฟถฮฝ ฯ„ฮต ฯƒฮทฮผฮตแฟ–ฮฑ ฮบฮฑแฝถ ฮดฯ…ฮฝฮฌฮผฮตฮนฯ‚ ฮผฮตฮณฮฌฮปฮฑฯ‚ ฮณฮนฮฝฮฟฮผฮญฮฝฮฑฯ‚ แผฮพฮฏฯƒฯ„ฮฑฯ„ฮฟ. 8.14. แผˆฮบฮฟฯฯƒฮฑฮฝฯ„ฮตฯ‚ ฮดแฝฒ ฮฟแผฑ แผฮฝ แผธฮตฯฮฟฯƒฮฟฮปฯฮผฮฟฮนฯ‚ แผ€ฯ€ฯŒฯƒฯ„ฮฟฮปฮฟฮน แฝ…ฯ„ฮน ฮดฮญฮดฮตฮบฯ„ฮฑฮน แผก ฮฃฮฑฮผฮฑฯฮฏฮฑ ฯ„แฝธฮฝ ฮปฯŒฮณฮฟฮฝ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ แผ€ฯ€ฮญฯƒฯ„ฮตฮนฮปฮฑฮฝ ฯ€ฯแฝธฯ‚ ฮฑแฝฯ„ฮฟแฝบฯ‚ ฮ ฮญฯ„ฯฮฟฮฝ ฮบฮฑแฝถ แผธฯ‰ฮฌฮฝฮทฮฝ, 8.15. ฮฟแผตฯ„ฮนฮฝฮตฯ‚ ฮบฮฑฯ„ฮฑฮฒฮฌฮฝฯ„ฮตฯ‚ 8.28. แผฆฮฝ ฮดแฝฒ แฝ‘ฯ€ฮฟฯƒฯ„ฯฮญฯ†ฯ‰ฮฝ ฮบฮฑแฝถ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฯ‚ แผฯ€แฝถ ฯ„ฮฟแฟฆ แผ…ฯฮผฮฑฯ„ฮฟฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑแฝถ แผ€ฮฝฮตฮณฮฏฮฝฯ‰ฯƒฮบฮตฮฝ ฯ„แฝธฮฝ ฯ€ฯฮฟฯ†ฮฎฯ„ฮทฮฝ แผจฯƒฮฑฮฏฮฑฮฝ. 8.29. ฮตแผถฯ€ฮตฮฝ ฮดแฝฒ ฯ„แฝธ ฯ€ฮฝฮตแฟฆฮผฮฑ ฯ„แฟท ฮฆฮนฮปฮฏฯ€ฯ€แฟณ ฮ ฯฯŒฯƒฮตฮปฮธฮต ฮบฮฑแฝถ ฮบฮฟฮปฮปฮฎฮธฮทฯ„ฮน ฯ„แฟท แผ…ฯฮผฮฑฯ„ฮน ฯ„ฮฟฯฯ„แฟณ. 8.30. ฯ€ฯฮฟฯƒฮดฯฮฑฮผแฝผฮฝ ฮดแฝฒ แฝ ฮฆฮฏฮปฮนฯ€ฯ€ฮฟฯ‚ แผคฮบฮฟฯ…ฯƒฮตฮฝ ฮฑแฝฯ„ฮฟแฟฆ แผ€ฮฝฮฑฮณฮนฮฝฯŽฯƒฮบฮฟฮฝฯ„ฮฟฯ‚ แผจฯƒฮฑฮฏฮฑฮฝ ฯ„แฝธฮฝ ฯ€ฯฮฟฯ†ฮฎฯ„ฮทฮฝ, ฮบฮฑแฝถ ฮตแผถฯ€ฮตฮฝ แผŽฯฮฌ ฮณฮต ฮณฮนฮฝฯŽฯƒฮบฮตฮนฯ‚ แผƒ แผ€ฮฝฮฑฮณฮนฮฝฯŽฯƒฮบฮตฮนฯ‚; 8.31. แฝ ฮดแฝฒ ฮตแผถฯ€ฮตฮฝ ฮ แฟถฯ‚ ฮณแฝฐฯ แผ‚ฮฝ ฮดฯ…ฮฝฮฑฮฏฮผฮทฮฝ แผแฝฐฮฝ ฮผฮฎ ฯ„ฮนฯ‚ แฝฮดฮทฮณฮฎฯƒฮตฮน ฮผฮต; ฯ€ฮฑฯฮตฮบฮฌฮปฮตฯƒฮญฮฝ ฯ„ฮต ฯ„แฝธฮฝฮฆฮฏฮปฮนฯ€ฯ€ฮฟฮฝ แผ€ฮฝฮฑฮฒฮฌฮฝฯ„ฮฑ ฮบฮฑฮธฮฏฯƒฮฑฮน ฯƒแฝบฮฝ ฮฑแฝฯ„แฟท. 8.32. แผก ฮดแฝฒ ฯ€ฮตฯฮนฮฟฯ‡แฝด ฯ„แฟ†ฯ‚ ฮณฯฮฑฯ†แฟ†ฯ‚ แผฃฮฝ แผ€ฮฝฮตฮณฮฏฮฝฯ‰ฯƒฮบฮตฮฝ แผฆฮฝ ฮฑแฝ•ฯ„ฮท 8.34. แผ€ฯ€ฮฟฮบฯฮนฮธฮตแฝถฯ‚ ฮดแฝฒ แฝ ฮตแฝฮฝฮฟแฟฆฯ‡ฮฟฯ‚ ฯ„แฟท ฮฆฮนฮปฮฏฯ€ฯ€แฟณ ฮตแผถฯ€ฮตฮฝ ฮ”ฮญฮฟฮผฮฑฮฏ ฯƒฮฟฯ…, ฯ€ฮตฯแฝถ ฯ„ฮฏฮฝฮฟฯ‚ แฝ ฯ€ฯฮฟฯ†ฮฎฯ„ฮทฯ‚ ฮปฮญฮณฮตฮน ฯ„ฮฟแฟฆฯ„ฮฟ; ฯ€ฮตฯแฝถ แผ‘ฮฑฯ…ฯ„ฮฟแฟฆ แผข ฯ€ฮตฯแฝถ แผ‘ฯ„ฮญฯฮฟฯ… ฯ„ฮนฮฝฯŒฯ‚; 8.35. แผ€ฮฝฮฟฮฏฮพฮฑฯ‚ ฮดแฝฒ แฝ ฮฆฮฏฮปฮนฯ€ฯ€ฮฟฯ‚ ฯ„แฝธ ฯƒฯ„ฯŒฮผฮฑ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑแฝถ แผ€ฯฮพฮฌฮผฮตฮฝฮฟฯ‚ แผ€ฯ€แฝธ ฯ„แฟ†ฯ‚ ฮณฯฮฑฯ†แฟ†ฯ‚ ฯ„ฮฑฯฯ„ฮทฯ‚ ฮตแฝฮทฮณฮณฮตฮปฮฏฯƒฮฑฯ„ฮฟ ฮฑแฝฯ„แฟท ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ.
10.44. แผœฯ„ฮน ฮปฮฑฮปฮฟแฟฆฮฝฯ„ฮฟฯ‚ ฯ„ฮฟแฟฆ ฮ ฮญฯ„ฯฮฟฯ… ฯ„แฝฐ แฟฅฮฎฮผฮฑฯ„ฮฑ ฯ„ฮฑแฟฆฯ„ฮฑ แผฯ€ฮญฯ€ฮตฯƒฮต ฯ„แฝธ ฯ€ฮฝฮตแฟฆฮผฮฑ ฯ„แฝธ แผ…ฮณฮนฮฟฮฝ แผฯ€แฝถ ฯ€ฮฌฮฝฯ„ฮฑฯ‚ ฯ„ฮฟแฝบฯ‚ แผ€ฮบฮฟฯฮฟฮฝฯ„ฮฑฯ‚ ฯ„แฝธฮฝ ฮปฯŒฮณฮฟฮฝ. 10.45. ฮบฮฑแฝถ แผฮพฮญฯƒฯ„ฮทฯƒฮฑฮฝ ฮฟแผฑ แผฮบ ฯ€ฮตฯฮนฯ„ฮฟฮผแฟ†ฯ‚ ฯ€ฮนฯƒฯ„ฮฟแฝถ ฮฟแผณ ฯƒฯ…ฮฝแฟ†ฮปฮธฮฑฮฝ ฯ„แฟท ฮ ฮญฯ„ฯแฟณ, แฝ…ฯ„ฮน ฮบฮฑแฝถ แผฯ€แฝถ ฯ„แฝฐ แผ”ฮธฮฝฮท แผก ฮดฯ‰ฯฮตแฝฐ ฯ„ฮฟแฟฆ ฯ€ฮฝฮตฯฮผฮฑฯ„ฮฟฯ‚ ฯ„ฮฟแฟฆ แผฮณฮฏฮฟฯ… แผฮบฮบฮญฯ‡ฯ…ฯ„ฮฑฮนยท 10.46. แผคฮบฮฟฯ…ฮฟฮฝ ฮณแฝฐฯ ฮฑแฝฯ„แฟถฮฝ ฮปฮฑฮปฮฟฯฮฝฯ„ฯ‰ฮฝ ฮณฮปฯŽฯƒฯƒฮฑฮนฯ‚ ฮบฮฑแฝถ ฮผฮตฮณฮฑฮปฯ…ฮฝฯŒฮฝฯ„ฯ‰ฮฝ ฯ„แฝธฮฝ ฮธฮตฯŒฮฝ. 10.47. ฯ„ฯŒฯ„ฮต แผ€ฯ€ฮตฮบฯฮฏฮธฮท ฮ ฮญฯ„ฯฮฟฯ‚ ฮœฮฎฯ„ฮน ฯ„แฝธ แฝ•ฮดฯ‰ฯ ฮดฯฮฝฮฑฯ„ฮฑฮน ฮบฯ‰ฮปแฟฆฯƒฮฑฮฏ ฯ„ฮนฯ‚ ฯ„ฮฟแฟฆ ฮผแฝด ฮฒฮฑฯ€ฯ„ฮนฯƒฮธแฟ†ฮฝฮฑฮน ฯ„ฮฟฯฯ„ฮฟฯ…ฯ‚ ฮฟแผตฯ„ฮนฮฝฮตฯ‚ ฯ„แฝธ ฯ€ฮฝฮตแฟฆฮผฮฑ ฯ„แฝธ แผ…ฮณฮนฮฟฮฝ แผ”ฮปฮฑฮฒฮฟฮฝ แฝกฯ‚ ฮบฮฑแฝถ แผกฮผฮตแฟ–ฯ‚; 10.48. ฯ€ฯฮฟฯƒฮญฯ„ฮฑฮพฮตฮฝ ฮดแฝฒ ฮฑแฝฯ„ฮฟแฝบฯ‚ แผฮฝ ฯ„แฟท แฝ€ฮฝฯŒฮผฮฑฯ„ฮน แผธฮทฯƒฮฟแฟฆ ฮงฯฮนฯƒฯ„ฮฟแฟฆ ฮฒฮฑฯ€ฯ„ฮนฯƒฮธแฟ†ฮฝฮฑฮน. ฯ„ฯŒฯ„ฮต แผ ฯฯŽฯ„ฮทฯƒฮฑฮฝ ฮฑแฝฯ„แฝธฮฝ แผฯ€ฮนฮผฮตแฟ–ฮฝฮฑฮน แผกฮผฮญฯฮฑฯ‚ ฯ„ฮนฮฝฮฌฯ‚.
13.14. ฮ‘แฝฯ„ฮฟแฝถ ฮดแฝฒ ฮดฮนฮตฮปฮธฯŒฮฝฯ„ฮตฯ‚ แผ€ฯ€แฝธ ฯ„แฟ†ฯ‚ ฮ ฮญฯฮณฮทฯ‚ ฯ€ฮฑฯฮตฮณฮญฮฝฮฟฮฝฯ„ฮฟ ฮตแผฐฯ‚ แผˆฮฝฯ„ฮนฯŒฯ‡ฮตฮนฮฑฮฝ ฯ„แฝดฮฝ ฮ ฮนฯƒฮนฮดฮฏฮฑฮฝ, ฮบฮฑแฝถ แผฮปฮธฯŒฮฝฯ„ฮตฯ‚ ฮตแผฐฯ‚ ฯ„แฝดฮฝ ฯƒฯ…ฮฝฮฑฮณฯ‰ฮณแฝดฮฝ ฯ„แฟ‡ แผกฮผฮญฯแพณ ฯ„แฟถฮฝ ฯƒฮฑฮฒฮฒฮฌฯ„ฯ‰ฮฝ แผฮบฮฌฮธฮนฯƒฮฑฮฝ. 13.15. ฮผฮตฯ„แฝฐ ฮดแฝฒ ฯ„แฝดฮฝ แผ€ฮฝฮฌฮณฮฝฯ‰ฯƒฮนฮฝ ฯ„ฮฟแฟฆ ฮฝฯŒฮผฮฟฯ… ฮบฮฑแฝถ ฯ„แฟถฮฝ ฯ€ฯฮฟฯ†ฮทฯ„แฟถฮฝ แผ€ฯ€ฮญฯƒฯ„ฮตฮนฮปฮฑฮฝ ฮฟแผฑ แผ€ฯฯ‡ฮนฯƒฯ…ฮฝฮฌฮณฯ‰ฮณฮฟฮน ฯ€ฯแฝธฯ‚ ฮฑแฝฯ„ฮฟแฝบฯ‚ ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ แผŒฮฝฮดฯฮตฯ‚ แผ€ฮดฮตฮปฯ†ฮฟฮฏ, ฮตแผด ฯ„ฮนฯ‚ แผ”ฯƒฯ„ฮนฮฝ แผฮฝ แฝ‘ฮผแฟ–ฮฝ ฮปฯŒฮณฮฟฯ‚ ฯ€ฮฑฯฮฑฮบฮปฮฎฯƒฮตฯ‰ฯ‚ ฯ€ฯแฝธฯ‚ ฯ„แฝธฮฝ ฮปฮฑฯŒฮฝ, ฮปฮญฮณฮตฯ„ฮต.
13.22. ฮบฮฑแฝถ ฮผฮตฯ„ฮฑฯƒฯ„ฮฎฯƒฮฑฯ‚ ฮฑแฝฯ„แฝธฮฝ แผคฮณฮตฮนฯฮตฮฝ ฯ„แฝธฮฝ ฮ”ฮฑฯ…ฮตแฝถฮด ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮตแผฐฯ‚ ฮฒฮฑฯƒฮนฮปฮญฮฑ, แพง ฮบฮฑแฝถ ฮตแผถฯ€ฮตฮฝ ฮผฮฑฯฯ„ฯ…ฯฮฎฯƒฮฑฯ‚ ฮ•แฝ—ฯฮฟฮฝ ฮ”ฮฑฯ…ฮตแฝถฮด ฯ„แฝธฮฝ ฯ„ฮฟแฟฆ แผธฮตฯƒฯƒฮฑฮฏ, แผ„ฮฝฮดฯฮฑ ฮบฮฑฯ„แฝฐ ฯ„แฝดฮฝ ฮบฮฑฯฮดฮฏฮฑฮฝ ฮผฮฟฯ…, แฝƒฯ‚ ฯ€ฮฟฮนฮฎฯƒฮตฮน ฯ€ฮฌฮฝฯ„ฮฑ ฯ„แฝฐ ฮธฮตฮปฮฎฮผฮฑฯ„ฮฌ ฮผฮฟฯ….
13.26. แผŒฮฝฮดฯฮตฯ‚ แผ€ฮดฮตฮปฯ†ฮฟฮฏ, ฯ…แผฑฮฟแฝถ ฮณฮญฮฝฮฟฯ…ฯ‚ แผˆฮฒฯฮฑแฝฐฮผ ฮบฮฑแฝถ ฮฟแผฑ แผฮฝ แฝ‘ฮผแฟ–ฮฝ ฯ†ฮฟฮฒฮฟฯฮผฮตฮฝฮฟฮน ฯ„แฝธฮฝ ฮธฮตฯŒฮฝ, แผกฮผแฟ–ฮฝ แฝ ฮปฯŒฮณฮฟฯ‚ ฯ„แฟ†ฯ‚ ฯƒฯ‰ฯ„ฮทฯฮฏฮฑฯ‚ ฯ„ฮฑฯฯ„ฮทฯ‚ แผฮพฮฑฯ€ฮตฯƒฯ„ฮฌฮปฮท.
13.32. ฮบฮฑแฝถ แผกฮผฮตแฟ–ฯ‚ แฝ‘ฮผแพถฯ‚ ฮตแฝฮฑฮณฮณฮตฮปฮนฮถฯŒฮผฮตฮธฮฑ ฯ„แฝดฮฝ ฯ€ฯแฝธฯ‚ ฯ„ฮฟแฝบฯ‚ ฯ€ฮฑฯ„ฮญฯฮฑฯ‚ แผฯ€ฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฮฝ 13.33. แฝ…ฯ„ฮน ฯ„ฮฑฯฯ„ฮทฮฝ แฝ ฮธฮตแฝธฯ‚ แผฮบฯ€ฮตฯ€ฮปฮฎฯฯ‰ฮบฮตฮฝ ฯ„ฮฟแฟ–ฯ‚ ฯ„ฮญฮบฮฝฮฟฮนฯ‚ แผกฮผแฟถฮฝ แผ€ฮฝฮฑฯƒฯ„ฮฎฯƒฮฑฯ‚ แผธฮทฯƒฮฟแฟฆฮฝ, แฝกฯ‚ ฮบฮฑแฝถ แผฮฝ ฯ„แฟท ฯˆฮฑฮปฮผแฟถ ฮณฮญฮณฯฮฑฯ€ฯ„ฮฑฮน ฯ„แฟท ฮดฮตฯ…ฯ„ฮญฯแฟณ ฮฅแผฑฯŒฯ‚ ฮผฮฟฯ… ฮตแผถ ฯƒฯ, แผฮณแฝผ ฯƒฮฎฮผ ฮฝ ฮณฮตฮณฮญฮฝฮฝฮทฮบฮฌ ฯƒฮต. 13.34. แฝ…ฯ„ฮน ฮดแฝฒ แผ€ฮฝฮญฯƒฯ„ฮทฯƒฮตฮฝ ฮฑแฝฯ„แฝธฮฝ แผฮบ ฮฝฮตฮบฯแฟถฮฝ ฮผฮทฮบฮญฯ„ฮน ฮผฮญฮปฮปฮฟฮฝฯ„ฮฑ แฝ‘ฯ€ฮฟฯƒฯ„ฯฮญฯ†ฮตฮนฮฝ ฮตแผฐฯ‚ ฮดฮนฮฑฯ†ฮธฮฟฯฮฌฮฝ, ฮฟแฝ•ฯ„ฯ‰ฯ‚ ฮตแผดฯฮทฮบฮตฮฝ แฝ…ฯ„ฮนฮ”ฯŽฯƒฯ‰ แฝ‘ฮผแฟ–ฮฝ ฯ„แฝฐ แฝ…ฯƒฮนฮฑ ฮ”ฮฑฯ…ฮตแฝถฮด ฯ„แฝฐ ฯ€ฮนฯƒฯ„ฮฌ. 13.35. ฮดฮนฯŒฯ„ฮน ฮบฮฑแฝถ แผฮฝ แผ‘ฯ„ฮญฯแฟณ ฮปฮญฮณฮตฮน ฮŸแฝ ฮดฯŽฯƒฮตฮนฯ‚ ฯ„แฝธฮฝ แฝ…ฯƒฮนฯŒฮฝ ฯƒฮฟฯ… แผฐฮดฮตแฟ–ฮฝ ฮดฮนฮฑฯ†ฮธฮฟฯฮฌฮฝยท 13.36. ฮ”ฮฑฯ…ฮตแฝถฮด ฮผแฝฒฮฝ ฮณฬ“แฝฐฯ แผฐฮดฮฏแพณ ฮณฮตฮฝฮตแพท แฝ‘ฯ€ฮทฯฮตฯ„ฮฎฯƒฮฑฯ‚ ฯ„แฟ‡ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮฒฮฟฯ…ฮปแฟ‡ แผฮบฮฟฮนฮผฮฎฮธฮท ฮบฮฑแฝถ ฯ€ฯฮฟฯƒฮตฯ„ฮญฮธฮท ฯ€ฯแฝธฯ‚ ฯ„ฮฟแฝบฯ‚ ฯ€ฮฑฯ„ฮญฯฮฑฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑแฝถ ฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯ†ฮธฮฟฯฮฌฮฝ, 13.37. แฝƒฮฝ ฮดแฝฒ แฝ ฮธฮตแฝธฯ‚ แผคฮณฮตฮนฯฮตฮฝ ฮฟแฝฮบ ฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯ†ฮธฮฟฯฮฌฮฝ. 13.38. ฮ“ฮฝฯ‰ฯƒฯ„แฝธฮฝ ฮฟแฝ–ฮฝ แผ”ฯƒฯ„ฯ‰ แฝ‘ฮผแฟ–ฮฝ, แผ„ฮฝฮดฯฮตฯ‚ แผ€ฮดฮตฮปฯ†ฮฟฮฏ, แฝ…ฯ„ฮน ฮดฮนแฝฐ ฯ„ฮฟฯฯ„ฮฟฯ… แฝ‘ฮผแฟ–ฮฝ แผ„ฯ†ฮตฯƒฮนฯ‚ แผฮผฮฑฯฯ„ฮนแฟถฮฝ ฮบฮฑฯ„ฮฑฮณฮณฮญฮปฮปฮตฯ„ฮฑฮน, ฮบฮฑแฝถ แผ€ฯ€แฝธ ฯ€ฮฌฮฝฯ„ฯ‰ฮฝ แฝงฮฝ ฮฟแฝฮบ แผ ฮดฯ…ฮฝฮฎฮธฮทฯ„ฮต 13.39. แผฮฝ ฮฝฯŒฮผแฟณ ฮœฯ‰ฯ…ฯƒฮญฯ‰ฯ‚ ฮดฮนฮบฮฑฮนฯ‰ฮธแฟ†ฮฝฮฑฮน แผฮฝ ฯ„ฮฟฯฯ„แฟณ ฯ€แพถฯ‚ แฝ ฯ€ฮนฯƒฯ„ฮตฯฯ‰ฮฝ ฮดฮนฮบฮฑฮนฮฟแฟฆฯ„ฮฑฮน. 13.40. ฮฒฮปฮญฯ€ฮตฯ„ฮต ฮฟแฝ–ฮฝยท ฮผแฝด แผฯ€ฮญฮปฮธแฟƒ ฯ„แฝธ ฮตแผฐฯฮทฮผฮญฮฝฮฟฮฝ แผฮฝ ฯ„ฮฟแฟ–ฯ‚ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฑฮนฯ‚
15.7. ฮ ฮฟฮปฮปแฟ†ฯ‚ ฮดแฝฒ ฮถฮทฯ„ฮฎฯƒฮตฯ‰ฯ‚ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฯ‚ แผ€ฮฝฮฑฯƒฯ„แฝฐฯ‚ ฮ ฮญฯ„ฯฮฟฯ‚ ฮตแผถฯ€ฮตฮฝ ฯ€ฯแฝธฯ‚ ฮฑแฝฯ„ฮฟฯฯ‚ แผŒฮฝฮดฯฮตฯ‚ แผ€ฮดฮตฮปฯ†ฮฟฮฏ, แฝ‘ฮผฮตแฟ–ฯ‚ แผฯ€ฮฏฯƒฯ„ฮฑฯƒฮธฮต แฝ…ฯ„ฮน แผ€ฯ†สผ แผกฮผฮตฯแฟถฮฝ แผ€ฯฯ‡ฮฑฮฏฯ‰ฮฝ แผฮฝ แฝ‘ฮผแฟ–ฮฝ แผฮพฮตฮปฮญฮพฮฑฯ„ฮฟ แฝ ฮธฮตแฝธฯ‚ ฮดฮนแฝฐ ฯ„ฮฟแฟฆ ฯƒฯ„ฯŒฮผฮฑฯ„ฯŒฯ‚ ฮผฮฟฯ… แผ€ฮบฮฟแฟฆฯƒฮฑฮน ฯ„แฝฐ แผ”ฮธฮฝฮท ฯ„แฝธฮฝ ฮปฯŒฮณฮฟฮฝ ฯ„ฮฟแฟฆ ฮตแฝฮฑฮณฮณฮตฮปฮฏฮฟฯ… ฮบฮฑแฝถ ฯ€ฮนฯƒฯ„ฮตแฟฆฯƒฮฑฮน, 15.8. ฮบฮฑแฝถ แฝ ฮบฮฑฯฮดฮนฮฟฮณฮฝฯŽฯƒฯ„ฮทฯ‚ ฮธฮตแฝธฯ‚ แผฮผฮฑฯฯ„ฯฯฮทฯƒฮตฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮดฮฟแฝบฯ‚ ฯ„แฝธ ฯ€ฮฝฮตแฟฆฮผฮฑ ฯ„แฝธ แผ…ฮณฮนฮฟฮฝ ฮบฮฑฮธแฝผฯ‚ ฮบฮฑแฝถ แผกฮผแฟ–ฮฝ, 15.9. ฮบฮฑแฝถ ฮฟแฝฮธแฝฒฮฝ ฮดฮนฮญฮบฯฮนฮฝฮตฮฝ ฮผฮตฯ„ฮฑฮพแฝบ แผกฮผแฟถฮฝ ฯ„ฮต ฮบฮฑแฝถ ฮฑแฝฯ„แฟถฮฝ, ฯ„แฟ‡ ฯ€ฮฏฯƒฯ„ฮตฮน ฮบฮฑฮธฮฑฯฮฏฯƒฮฑฯ‚ ฯ„แฝฐฯ‚ ฮบฮฑฯฮดฮฏฮฑฯ‚ ฮฑแฝฯ„แฟถฮฝ.
15.12. แผ˜ฯƒฮฏฮณฮทฯƒฮตฮฝ ฮดแฝฒ ฯ€แพถฮฝ ฯ„แฝธ ฯ€ฮปแฟ†ฮธฮฟฯ‚, ฮบฮฑแฝถ แผคฮบฮฟฯ…ฮฟฮฝ ฮ’ฮฑฯฮฝฮฌฮฒฮฑ ฮบฮฑแฝถ ฮ ฮฑฯฮปฮฟฯ… แผฮพฮทฮณฮฟฯ…ฮผฮญฮฝฯ‰ฮฝ แฝ…ฯƒฮฑ แผฯ€ฮฟฮฏฮทฯƒฮตฮฝ แฝ ฮธฮตแฝธฯ‚ ฯƒฮทฮผฮตแฟ–ฮฑ ฮบฮฑแฝถ ฯ„ฮญฯฮฑฯ„ฮฑ แผฮฝ ฯ„ฮฟแฟ–ฯ‚ แผ”ฮธฮฝฮตฯƒฮนฮฝ ฮดฮนสผ ฮฑแฝฯ„แฟถฮฝ. 15.13. ฮœฮตฯ„แฝฐ ฮดแฝฒ ฯ„แฝธ ฯƒฮนฮณแฟ†ฯƒฮฑฮน ฮฑแฝฯ„ฮฟแฝบฯ‚ แผ€ฯ€ฮตฮบฯฮฏฮธฮท แผธฮฌฮบฯ‰ฮฒฮฟฯ‚ ฮปฮญฮณฯ‰ฮฝ แผŒฮฝฮดฯฮตฯ‚ แผ€ฮดฮตฮปฯ†ฮฟฮฏ, แผ€ฮบฮฟฯฯƒฮฑฯ„ฮญ ฮผฮฟฯ….
21.20. ฮฟแผฑ ฮดแฝฒ แผ€ฮบฮฟฯฯƒฮฑฮฝฯ„ฮตฯ‚ แผฮดฯŒฮพฮฑฮถฮฟฮฝ ฯ„แฝธฮฝ ฮธฮตฯŒฮฝ, ฮตแผถฯ€ฮฌฮฝ ฯ„ฮต ฮฑแฝฯ„แฟท ฮ˜ฮตฯ‰ฯฮตแฟ–ฯ‚, แผ€ฮดฮตฮปฯ†ฮญ, ฯ€ฯŒฯƒฮฑฮน ฮผฯ…ฯฮนฮฌฮดฮตฯ‚ ฮตแผฐฯƒแฝถฮฝ แผฮฝ ฯ„ฮฟแฟ–ฯ‚ แผธฮฟฯ…ฮดฮฑฮฏฮฟฮนฯ‚ ฯ„แฟถฮฝ ฯ€ฮตฯ€ฮนฯƒฯ„ฮตฯ…ฮบฯŒฯ„ฯ‰ฮฝ, ฮบฮฑแฝถ ฯ€ฮฌฮฝฯ„ฮตฯ‚ ฮถฮทฮปฯ‰ฯ„ฮฑแฝถ ฯ„ฮฟแฟฆ ฮฝฯŒฮผฮฟฯ… แฝ‘ฯ€ฮฌฯฯ‡ฮฟฯ…ฯƒฮนฮฝยท 21.21. ฮบฮฑฯ„ฮทฯ‡ฮฎฮธฮทฯƒฮฑฮฝ ฮดแฝฒ ฯ€ฮตฯแฝถ ฯƒฮฟแฟฆ แฝ…ฯ„ฮน แผ€ฯ€ฮฟฯƒฯ„ฮฑฯƒฮฏฮฑฮฝ ฮดฮนฮดฮฌฯƒฮบฮตฮนฯ‚ แผ€ฯ€แฝธ ฮœฯ‰ฯ…ฯƒฮญฯ‰ฯ‚ ฯ„ฮฟแฝบฯ‚ ฮบฮฑฯ„แฝฐ ฯ„แฝฐ แผ”ฮธฮฝฮท ฯ€ฮฌฮฝฯ„ฮฑฯ‚ แผธฮฟฯ…ฮดฮฑฮฏฮฟฯ…ฯ‚, ฮปฮญฮณฯ‰ฮฝ ฮผแฝด ฯ€ฮตฯฮนฯ„ฮญฮผฮฝฮตฮนฮฝ ฮฑแฝฯ„ฮฟแฝบฯ‚ ฯ„แฝฐ ฯ„ฮญฮบฮฝฮฑ ฮผฮทฮดแฝฒ ฯ„ฮฟแฟ–ฯ‚ แผ”ฮธฮตฯƒฮนฮฝ ฯ€ฮตฯฮนฯ€ฮฑฯ„ฮตแฟ–ฮฝ. 21.22. ฯ„ฮฏ ฮฟแฝ–ฮฝ แผฯƒฯ„ฮฏฮฝ; ฯ€ฮฌฮฝฯ„ฯ‰ฯ‚ แผ€ฮบฮฟฯฯƒฮฟฮฝฯ„ฮฑฮน แฝ…ฯ„ฮน แผฮปฮฎฮปฯ…ฮธฮฑฯ‚.
26.23. ฮตแผฐ ฯ€ฮฑฮธฮทฯ„แฝธฯ‚ แฝ ฯ‡ฯฮนฯƒฯ„ฯŒฯ‚, ฮตแผฐ ฯ€ฯแฟถฯ„ฮฟฯ‚ แผฮพ แผ€ฮฝฮฑฯƒฯ„ฮฌฯƒฮตฯ‰ฯ‚ ฮฝฮตฮบฯแฟถฮฝ ฯ†แฟถฯ‚ ฮผฮญฮปฮปฮตฮน ฮบฮฑฯ„ฮฑฮณฮณฮญฮปฮปฮตฮนฮฝ ฯ„แฟท ฯ„ฮต ฮปฮฑแฟท ฮบฮฑแฝถ ฯ„ฮฟแฟ–ฯ‚ แผ”ฮธฮฝฮตฯƒฮนฮฝ.
28.17. แผ˜ฮณฮญฮฝฮตฯ„ฮฟ ฮดแฝฒ ฮผฮตฯ„แฝฐ แผกฮผฮญฯฮฑฯ‚ ฯ„ฯฮตแฟ–ฯ‚ ฯƒฯ…ฮฝฮบฮฑฮปฮญฯƒฮฑฯƒฮธฮฑฮน ฮฑแฝฯ„แฝธฮฝ ฯ„ฮฟแฝบฯ‚ แฝ„ฮฝฯ„ฮฑฯ‚ ฯ„แฟถฮฝ แผธฮฟฯ…ฮดฮฑฮฏฯ‰ฮฝ ฯ€ฯฯŽฯ„ฮฟฯ…ฯ‚ยท ฯƒฯ…ฮฝฮตฮปฮธฯŒฮฝฯ„ฯ‰ฮฝ ฮดแฝฒ ฮฑแฝฯ„แฟถฮฝ แผ”ฮปฮตฮณฮตฮฝ ฯ€ฯแฝธฯ‚ ฮฑแฝฯ„ฮฟฯฯ‚ แผ˜ฮณฯŽ, แผ„ฮฝฮดฯฮตฯ‚ แผ€ฮดฮตฮปฯ†ฮฟฮฏ, ฮฟแฝฮดแฝฒฮฝ แผฮฝฮฑฮฝฯ„ฮฏฮฟฮฝ ฯ€ฮฟฮนฮฎฯƒฮฑฯ‚ ฯ„แฟท ฮปฮฑแฟท แผข ฯ„ฮฟแฟ–ฯ‚ แผ”ฮธฮตฯƒฮน ฯ„ฮฟแฟ–ฯ‚ ฯ€ฮฑฯ„ฯแฟดฮฟฮนฯ‚ ฮดฮญฯƒฮผฮนฮฟฯ‚ แผฮพ แผธฮตฯฮฟฯƒฮฟฮปฯฮผฯ‰ฮฝ ฯ€ฮฑฯฮตฮดฯŒฮธฮทฮฝ ฮตแผฐฯ‚ ฯ„แฝฐฯ‚ ฯ‡ฮตแฟ–ฯฮฑฯ‚ ฯ„แฟถฮฝ แฟฌฯ‰ฮผฮฑฮฏฯ‰ฮฝ,
28.25. แผ€ฯƒฯฮผฯ†ฯ‰ฮฝฮฟฮน ฮดแฝฒ แฝ„ฮฝฯ„ฮตฯ‚ ฯ€ฯแฝธฯ‚ แผ€ฮปฮปฮฎฮปฮฟฯ…ฯ‚ แผ€ฯ€ฮตฮปฯฮฟฮฝฯ„ฮฟ, ฮตแผฐฯ€ฯŒฮฝฯ„ฮฟฯ‚ ฯ„ฮฟแฟฆ ฮ ฮฑฯฮปฮฟฯ… แฟฅแฟ†ฮผฮฑ แผ“ฮฝ แฝ…ฯ„ฮน ฮšฮฑฮปแฟถฯ‚ ฯ„แฝธ ฯ€ฮฝฮตแฟฆฮผฮฑ ฯ„แฝธ แผ…ฮณฮนฮฟฮฝ แผฮปฮฌฮปฮทฯƒฮตฮฝ ฮดฮนแฝฐ แผจฯƒฮฑฮฏฮฟฯ… ฯ„ฮฟแฟฆ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฟฯ… ฯ€ฯแฝธฯ‚ ฯ„ฮฟแฝบฯ‚ ฯ€ฮฑฯ„ฮญฯฮฑฯ‚ แฝ‘ฮผแฟถฮฝ 28.26. ฮปฮญฮณฯ‰ฮฝ 2
8.28. ฮณฮฝฯ‰ฯƒฯ„แฝธฮฝ ฮฟแฝ–ฮฝ แฝ‘ฮผแฟ–ฮฝ แผ”ฯƒฯ„ฯ‰ แฝ…ฯ„ฮน ฯ„ฮฟแฟ–ฯ‚ แผ”ฮธฮฝฮตฯƒฮนฮฝ แผ€ฯ€ฮตฯƒฯ„ฮฌฮปฮท ฯ„ฮฟแฟฆฯ„ฮฟ ฯ„แฝธ ฯƒฯ‰ฯ„ฮฎฯฮนฮฟฮฝ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆยท ฮฑแฝฯ„ฮฟแฝถ ฮบฮฑแฝถ แผ€ฮบฮฟฯฯƒฮฟฮฝฯ„ฮฑฮน. 28.29. ' '. None
1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky."' "1.12. Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. " '1.13. When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James. 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said, 1.16. "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. ' "1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' " "1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' " '1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us, 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection." 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place." 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.
2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " '2.16. But this is what has been spoken through the prophet Joel: ' "2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "2.21. It will be, that whoever will call on the name of the Lord will be saved.' " '
2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay.
2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35. Until I make your enemies the footstool of your feet."\ '2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."' "
3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' " '
5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn\'t it remain your own? After it was sold, wasn\'t it in your power? How is it that you have conceived this thing in your heart? You haven\'t lied to men, but to God." 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things.
7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran,
7.35. "This Moses, whom they refused, saying, \'Who made you a ruler and a judge?\' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. ' "
7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' " '
7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. ' "7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. " '7.53. You received the law as it was ordained by angels, and didn\'t keep it!"
8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit.
8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus.
10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered, 10.47. "Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized?" 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."' "
13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' " '
13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.
13.32. We bring you good news of the promise made to the fathers, ' "13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " '13.34. "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: \'I will give you the holy and sure blessings of David.\ "13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' " '13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. \'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.\'"
15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith.
15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me.
21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come.
26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles."
28.17. It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans,
28.25. When they didn\'t agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers, ' "28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. " "28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' " '2
8.28. "Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear." 28.29. When he had said these words, the Jews departed, having a great dispute among themselves. ' '. None
51. New Testament, James, 2.21, 2.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judas โ€ข Judas, as Abraham-like figure โ€ข Jude, letter of

 Found in books: Allen and Dunne (2022) 94; Esler (2000) 144; Scopello (2008) 118


2.21. แผˆฮฒฯฮฑแฝฐฮผ แฝ ฯ€ฮฑฯ„แฝดฯ แผกฮผแฟถฮฝ ฮฟแฝฮบ แผฮพ แผ”ฯฮณฯ‰ฮฝ แผฮดฮนฮบฮฑฮนฯŽฮธฮท, แผ€ฮฝฮตฮฝฮญฮณฮบฮฑฯ‚ แผธฯƒฮฑแฝฐฮบ ฯ„แฝธฮฝ ฯ…แผฑแฝธฮฝ ฮฑแฝฯ„ฮฟแฟฆ แผฯ€แฝถ ฯ„แฝธ ฮธฯ…ฯƒฮนฮฑฯƒฯ„ฮฎฯฮนฮฟฮฝ;
2.23. แผ˜ฯ€ฮฏฯƒฯ„ฮตฯ…ฯƒฮตฮฝ ฮดแฝฒ แผˆฮฒฯฮฑแฝฐฮผ ฯ„แฟท ฮธฮตแฟท ฮบฮฑแฝถ แผฮปฮฟฮณฮฏฯƒฮธฮท ฮฑแฝฯ„แฟท ฮตแผฐฯ‚ ฮดฮนฮบฮฑฮนฮฟฯƒฯฮฝฮทฮฝ, ฮบฮฑแฝถ ฯ†ฮฏฮปฮฟฯ‚ ฮธฮตฮฟแฟฆ แผฮบฮปฮฎฮธฮท.''. None
2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? " '
2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. '". None
52. New Testament, Galatians, 1.15, 4.24-4.26, 5.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Judah the Patriarch, Judaic traditions, law in โ€ข Judas โ€ข Jude, letter of โ€ข Judea, Judah โ€ข Origen, on Judas โ€ข R. Judah the Prince

 Found in books: Bar Asher Siegal (2018) 159; Brouwer and Vimercati (2020) 294; Esler (2000) 144; Ruzer (2020) 190; Visnjic (2021) 177


1.15. แฝฯ„ฮต ฮดแฝฒ ฮตแฝฮดฯŒฮบฮทฯƒฮตฮฝ แฝ ฮธฮตแฝธฯ‚ แฝ แผ€ฯ†ฮฟฯฮฏฯƒฮฑฯ‚ ฮผฮตแผฮบ ฮบฮฟฮนฮปฮฏฮฑฯ‚ ฮผฮทฯ„ฯฯŒฯ‚ ฮผฮฟฯ…ฮบฮฑแฝถฮบฮฑฮปฮญฯƒฮฑฯ‚ฮดฮนแฝฐ ฯ„แฟ†ฯ‚ ฯ‡ฮฌฯฮนฯ„ฮฟฯ‚ ฮฑแฝฯ„ฮฟแฟฆ
4.24. แผ…ฯ„ฮนฮฝฮฌ แผฯƒฯ„ฮนฮฝ แผ€ฮปฮปฮทฮณฮฟฯฮฟฯฮผฮตฮฝฮฑยท ฮฑแฝ—ฯ„ฮฑฮน ฮณฮฌฯ ฮตแผฐฯƒฮนฮฝ ฮดฯฮฟ ฮดฮนฮฑฮธแฟ†ฮบฮฑฮน, ฮผฮฏฮฑ ฮผแฝฒฮฝ แผ€ฯ€แฝธ แฝ„ฯฮฟฯ…ฯ‚ ฮฃฮนฮฝฮฌ, ฮตแผฐฯ‚ ฮดฮฟฯ…ฮปฮตฮฏฮฑฮฝ ฮณฮตฮฝฮฝแฟถฯƒฮฑ, แผฅฯ„ฮนฯ‚ แผฯƒฯ„แฝถฮฝ แผฮณฮฑฯ, 4.25. ฯ„แฝธ ฮดแฝฒ แผฮณฮฑฯ ฮฃฮนฮฝแฝฐ แฝ„ฯฮฟฯ‚ แผฯƒฯ„แฝถฮฝ แผฮฝ ฯ„แฟ‡ แผˆฯฮฑฮฒฮฏแพณ, ฯƒฯ…ฮฝฯƒฯ„ฮฟฮนฯ‡ฮตแฟ– ฮดแฝฒ ฯ„แฟ‡ ฮฝแฟฆฮฝ แผธฮตฯฮฟฯ…ฯƒฮฑฮปฮฎฮผ, ฮดฮฟฯ…ฮปฮตฯฮตฮน ฮณแฝฐฯ ฮผฮตฯ„แฝฐ ฯ„แฟถฮฝ ฯ„ฮญฮบฮฝฯ‰ฮฝ ฮฑแฝฯ„แฟ†ฯ‚ยท 4.26. แผก ฮดแฝฒ แผ„ฮฝฯ‰ แผธฮตฯฮฟฯ…ฯƒฮฑฮปแฝดฮผ แผฮปฮตฯ…ฮธฮญฯฮฑ แผฯƒฯ„ฮฏฮฝ,
5.13. ฮผฯŒฮฝฮฟฮฝ ฮผแฝด ฯ„แฝดฮฝ แผฮปฮตฯ…ฮธฮตฯฮฏฮฑฮฝ ฮตแผฐฯ‚ แผ€ฯ†ฮฟฯฮผแฝดฮฝ ฯ„แฟ‡ ฯƒฮฑฯฮบฮฏ, แผ€ฮปฮปแฝฐ ฮดฮนแฝฐ ฯ„แฟ†ฯ‚ แผ€ฮณฮฌฯ€ฮทฯ‚ ฮดฮฟฯ…ฮปฮตฯฮตฯ„ฮต แผ€ฮปฮปฮฎฮปฮฟฮนฯ‚ยท''. None
1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, " '
4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. ' "
5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. "". None
53. New Testament, Hebrews, 5.6, 7.1-7.3, 7.5, 7.17-7.19, 8.10, 10.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Jesus, descendant of Judah and Levi โ€ข Joshua, R., Judah, the tribe of โ€ข Judah โ€ข Judah (tribe) โ€ข Judah place โ€ข Judas โ€ข Judas, as Abraham-like figure โ€ข Mary (mother of Jesus), descendant of Judah

 Found in books: Allen and Dunne (2022) 86, 92, 94; Klein and Wienand (2022) 297, 299; Monnickendam (2020) 73; Ruzer (2020) 67; Scopello (2008) 118; Stuckenbruck (2007) 601


5.6. ฮบฮฑฮธแฝผฯ‚ ฮบฮฑแฝถ แผฮฝ แผ‘ฯ„ฮญฯแฟณ ฮปฮญฮณฮตฮน
7.1. ฮŸแฝ—ฯ„ฮฟฯ‚ ฮณแฝฐฯ แฝฮœฮตฮปฯ‡ฮนฯƒฮตฮดฮญฮบ, ฮฒฮฑฯƒฮนฮปฮตแฝบฯ‚ ฮฃฮฑฮปฮฎฮผ, แผฑฮตฯฮตแฝบฯ‚ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯ„ฮฟแฟฆ แฝ‘ฯˆฮฏฯƒฯ„ฮฟฯ…,โ€ แฝโ€ ฯƒฯ…ฮฝฮฑฮฝฯ„ฮฎฯƒฮฑฯ‚แผˆฮฒฯฮฑแฝฐฮผแฝ‘ฯ€ฮฟฯƒฯ„ฯฮญฯ†ฮฟฮฝฯ„ฮน แผ€ฯ€แฝธ ฯ„แฟ†ฯ‚ ฮบฮฟฯ€แฟ†ฯ‚ ฯ„แฟถฮฝ ฮฒฮฑฯƒฮนฮปฮญฯ‰ฮฝฮบฮฑแฝถฮตแฝฮปฮฟฮณฮฎฯƒฮฑฯ‚ฮฑแฝฯ„ฯŒฮฝ, 7.2. แพง ฮบฮฑแฝถฮดฮตฮบฮฌฯ„ฮทฮฝ แผ€ฯ€แฝธ ฯ€ฮฌฮฝฯ„ฯ‰ฮฝแผฮผฮญฯฮนฯƒฮตฮฝ แผˆฮฒฯฮฑฮฌฮผ, ฯ€ฯแฟถฯ„ฮฟฮฝ ฮผแฝฒฮฝ แผ‘ฯฮผฮทฮฝฮตฯ…ฯŒฮผฮตฮฝฮฟฯ‚ ฮ’ฮฑฯƒฮนฮปฮตแฝบฯ‚ ฮ”ฮนฮบฮฑฮนฮฟฯƒฯฮฝฮทฯ‚ แผ”ฯ€ฮตฮนฯ„ฮฑ ฮดแฝฒ ฮบฮฑแฝถฮฒฮฑฯƒฮนฮปฮตแฝบฯ‚ ฮฃฮฑฮปฮฎฮผ,แฝ… แผฯƒฯ„ฮนฮฝ ฮฒฮฑฯƒฮนฮปฮตแฝบฯ‚ ฮ•แผฐฯฮฎฮฝฮทฯ‚, 7.3. แผ€ฯ€ฮฌฯ„ฯ‰ฯ, แผ€ฮผฮฎฯ„ฯ‰ฯ, แผ€ฮณฮตฮฝฮตฮฑฮปฯŒฮณฮทฯ„ฮฟฯ‚, ฮผฮฎฯ„ฮต แผ€ฯฯ‡แฝดฮฝ แผกฮผฮตฯแฟถฮฝ ฮผฮฎฯ„ฮต ฮถฯ‰แฟ†ฯ‚ ฯ„ฮญฮปฮฟฯ‚ แผ”ฯ‡ฯ‰ฮฝ, แผ€ฯ†ฯ‰ฮผฮฟฮนฯ‰ฮผฮญฮฝฮฟฯ‚ ฮดแฝฒ ฯ„แฟท ฯ…แผฑแฟท ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮผฮญฮฝฮตฮนแผฑฮตฯฮตแฝบฯ‚ฮตแผฐฯ‚ ฯ„แฝธ ฮดฮนฮทฮฝฮตฮบฮญฯ‚.
7.5. ฮบฮฑแฝถ ฮฟแผฑ ฮผแฝฒฮฝ แผฮบ ฯ„แฟถฮฝ ฯ…แผฑแฟถฮฝ ฮ›ฮตฯ…ฮตแฝถ ฯ„แฝดฮฝ แผฑฮตฯฮฑฯ„ฮฏฮฑฮฝ ฮปฮฑฮผฮฒฮฌฮฝฮฟฮฝฯ„ฮตฯ‚ แผฮฝฯ„ฮฟฮปแฝดฮฝ แผ”ฯ‡ฮฟฯ…ฯƒฮนฮฝ แผ€ฯ€ฮฟฮดฮตฮบฮฑฯ„ฮฟแฟ–ฮฝ ฯ„แฝธฮฝ ฮปฮฑแฝธฮฝ ฮบฮฑฯ„แฝฐ ฯ„แฝธฮฝ ฮฝฯŒฮผฮฟฮฝ, ฯ„ฮฟแฟฆฯ„สผ แผ”ฯƒฯ„ฮนฮฝ ฯ„ฮฟแฝบฯ‚ แผ€ฮดฮตฮปฯ†ฮฟแฝบฯ‚ ฮฑแฝฯ„แฟถฮฝ, ฮบฮฑฮฏฯ€ฮตฯ แผฮพฮตฮปฮทฮปฯ…ฮธฯŒฯ„ฮฑฯ‚ แผฮบ ฯ„แฟ†ฯ‚ แฝ€ฯƒฯ†ฯฮฟฯ‚ แผˆฮฒฯฮฑฮฌฮผยท

7.17. ฮผฮฑฯฯ„ฯ…ฯฮตแฟ–ฯ„ฮฑฮน ฮณแฝฐฯ แฝ…ฯ„ฮนฮฃแฝบ แผฑฮตฯฮตแฝบฯ‚ ฮตแผฐฯ‚ ฯ„แฝธฮฝ ฮฑแผฐแฟถฮฝฮฑ ฮบฮฑฯ„แฝฐ ฯ„แฝดฮฝ ฯ„ฮฌฮพฮนฮฝ ฮœฮตฮปฯ‡ฮนฯƒฮตฮดฮญฮบ.
7.18. แผ€ฮธฮญฯ„ฮทฯƒฮนฯ‚ ฮผแฝฒฮฝ ฮณแฝฐฯ ฮณฮฏฮฝฮตฯ„ฮฑฮน ฯ€ฯฮฟฮฑฮณฮฟฯฯƒฮทฯ‚ แผฮฝฯ„ฮฟฮปแฟ†ฯ‚ ฮดฮนแฝฐ ฯ„แฝธ ฮฑแฝฯ„แฟ†ฯ‚ แผ€ฯƒฮธฮตฮฝแฝฒฯ‚ ฮบฮฑแฝถ แผ€ฮฝฯ‰ฯ†ฮตฮปฮญฯ‚,
7.19. ฮฟแฝฮดแฝฒฮฝ ฮณแฝฐฯ แผฯ„ฮตฮปฮตฮฏฯ‰ฯƒฮตฮฝ แฝ ฮฝฯŒฮผฮฟฯ‚, แผฯ€ฮตฮนฯƒฮฑฮณฯ‰ฮณแฝด ฮดแฝฒ ฮบฯฮตฮฏฯ„ฯ„ฮฟฮฝฮฟฯ‚ แผฮปฯ€ฮฏฮดฮฟฯ‚, ฮดฮนสผ แผงฯ‚ แผฮณฮณฮฏฮถฮฟฮผฮตฮฝ ฯ„แฟท ฮธฮตแฟท.
8.10.
10.16. ''. None
5.6. As he says also in another place, "You are a priest forever, After the order of Melchizedek."
7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 7.2. to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 7.3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. ' "
7.5. They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham, " '

7.17. for it is testified, "You are a priest forever, According to the order of Melchizedek."
7.18. For there is an annulling of a foregoing commandment because of its weakness and uselessness
7.19. (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God.
8.10. "For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people.
10.16. "This is the covet that I will make with them: \'After those days,\' says the Lord, \'I will put my laws on their heart, I will also write them on their mind;\'"then he says, ''. None
54. New Testament, Romans, 9.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judas โ€ข Judas, as Abraham-like figure

 Found in books: Allen and Dunne (2022) 94; Scopello (2008) 118


9.7. ฮฟแฝฮดสผ แฝ…ฯ„ฮน ฮตแผฐฯƒแฝถฮฝ ฯƒฯ€ฮญฯฮผฮฑ แผˆฮฒฯฮฑฮฌฮผ, ฯ€ฮฌฮฝฯ„ฮตฯ‚ ฯ„ฮญฮบฮฝฮฑ, แผ€ฮปฮปสผแผ˜ฮฝ แผธฯƒฮฑแฝฐฮบ ฮบฮปฮทฮธฮฎฯƒฮตฯ„ฮฑฮฏ ฯƒฮฟฮน ฯƒฯ€ฮญฯฮผฮฑ.''. None
9.7. Neither, because they are Abraham\'s seed, are they all children. But, "In Isaac will your seed be called."''. None
55. New Testament, John, 11.16, 12.12-12.15, 13.18, 13.21-13.30, 15.15, 20.24, 20.28, 21.24 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Armozel, betrayal by Judas โ€ข Jesus, betrayal by Judas of โ€ข Judah โ€ข Judah Maccabee โ€ข Judas โ€ข Judas (son of James) โ€ข Judas Iscariot โ€ข Judas Maccabeus โ€ข Judas Thomas โ€ข Judas, Gospel of โ€ข Judas, New Testament appearances of โ€ข Judas, Sethian confession of โ€ข Judas, as one of the twelve disciples โ€ข Judas, as thirteenth demon โ€ข Judas, betrayal of Jesus by โ€ข Judas, comparison with Thomas of โ€ข Judas, death of โ€ข Judas, departure from the Last Supper of โ€ข Judas, function of figure of โ€ข Judas, identity of โ€ข Judas, rehabilitation of โ€ข Judas, separation from other disciples of โ€ข Judas, special knowledge of โ€ข Judas, the thirty pieces of silver of โ€ข Judas, visions of โ€ข Judea, Judah โ€ข Origen, on Judas โ€ข Simon, brother of Judas โ€ข Thomas, comparison to Judas of โ€ข betrayal of Jesus, role of Judas in โ€ข cosmology, of the Gnostic world, revelation to Judas of โ€ข demons, Judas as the thirteenth โ€ข dialogue between Judas and Jesus โ€ข disciples, replacement of Judas among โ€ข disciples, separation of Judas from โ€ข dramatic effects, in the Gospel of Judas โ€ข dramatic effects, in the Gospel of Judas, of invisible action โ€ข dramatic effects, in the Gospel of Judas, of the double denouement โ€ข setting, of the Gospel of Judas โ€ข syntax, in the Gospel of Judas, incipit

 Found in books: Brouwer and Vimercati (2020) 303; Corley (2002) 74; Corrigan and Rasimus (2013) 264; Gera (2014) 445; Iricinschi et al. (2013) 360; Klein and Wienand (2022) 299; Mendez (2022) 44; Rasimus (2009) 272; Roskovec and Huลกek (2021) 110; Ruzer (2020) 126; Scopello (2008) 30, 35, 36, 78, 83, 84, 100, 185, 251; Wilson (2018) 246


11.16. ฮตแผถฯ€ฮตฮฝ ฮฟแฝ–ฮฝ ฮ˜ฯ‰ฮผแพถฯ‚ แฝ ฮปฮตฮณฯŒฮผฮตฮฝฮฟฯ‚ ฮ”ฮฏฮดฯ…ฮผฮฟฯ‚ ฯ„ฮฟแฟ–ฯ‚ ฯƒฯ…ฮฝฮผฮฑฮธฮทฯ„ฮฑแฟ–ฯ‚ แผŒฮณฯ‰ฮผฮตฮฝ ฮบฮฑแฝถ แผกฮผฮตแฟ–ฯ‚ แผตฮฝฮฑ แผ€ฯ€ฮฟฮธฮฌฮฝฯ‰ฮผฮตฮฝ ฮผฮตฯ„สผ ฮฑแฝฯ„ฮฟแฟฆ.
12.12. ฮคแฟ‡ แผฯ€ฮฑฯฯฮนฮฟฮฝ แฝ แฝ„ฯ‡ฮปฮฟฯ‚ ฯ€ฮฟฮปแฝบฯ‚ แฝ แผฮปฮธแฝผฮฝ ฮตแผฐฯ‚ ฯ„แฝดฮฝ แผ‘ฮฟฯฯ„ฮฎฮฝ, แผ€ฮบฮฟฯฯƒฮฑฮฝฯ„ฮตฯ‚ แฝ…ฯ„ฮน แผ”ฯฯ‡ฮตฯ„ฮฑฮน แผธฮทฯƒฮฟแฟฆฯ‚ ฮตแผฐฯ‚ แผธฮตฯฮฟฯƒฯŒฮปฯ…ฮผฮฑ, 12.13. แผ”ฮปฮฑฮฒฮฟฮฝ ฯ„แฝฐ ฮฒฮฑฮฮฑ ฯ„แฟถฮฝ ฯ†ฮฟฮนฮฝฮฏฮบฯ‰ฮฝ ฮบฮฑแฝถ แผฮพแฟ†ฮปฮธฮฟฮฝ ฮตแผฐฯ‚ แฝ‘ฯ€ฮฌฮฝฯ„ฮทฯƒฮนฮฝ ฮฑแฝฯ„แฟท, ฮบฮฑแฝถ แผฮบฯฮฑฯฮณฮฑฮถฮฟฮฝ แฝฉฯƒฮฑฮฝฮฝฮฌ, ฮตแฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ‚ แฝ แผฯฯ‡ฯŒฮผฮตฮฝฮฟฯ‚ แผฮฝ แฝ€ฮฝฯŒฮผฮฑฯ„ฮน ฮšฯ…ฯฮฏฮฟฯ…, ฮบฮฑแฝถ แฝ ฮฒฮฑฯƒฮนฮปฮตแฝบฯ‚ ฯ„ฮฟแฟฆ แผธฯƒฯฮฑฮฎฮป. 12.14. ฮตแฝ‘ฯแฝผฮฝ ฮดแฝฒ แฝ แผธฮทฯƒฮฟแฟฆฯ‚ แฝ€ฮฝฮฌฯฮนฮฟฮฝ แผฮบฮฌฮธฮนฯƒฮตฮฝ แผฯ€สผ ฮฑแฝฯ„ฯŒ, ฮบฮฑฮธฯŽฯ‚ แผฯƒฯ„ฮนฮฝ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ 12.15. ฮœแฝด ฯ†ฮฟฮฒฮฟแฟฆ, ฮธฯ…ฮณฮฌฯ„ฮทฯ ฮฃฮนฯŽฮฝยท แผฐฮดฮฟแฝบ แฝ ฮฒฮฑฯƒฮนฮปฮตฯฯ‚ ฯƒฮฟฯ… แผ”ฯฯ‡ฮตฯ„ฮฑฮน, ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฯ‚ แผฯ€แฝถ ฯ€แฟถฮปฮฟฮฝ แฝ„ฮฝฮฟฯ….
13.18. ฮฟแฝ ฯ€ฮตฯแฝถ ฯ€ฮฌฮฝฯ„ฯ‰ฮฝ แฝ‘ฮผแฟถฮฝ ฮปฮญฮณฯ‰ยท แผฮณแฝผ ฮฟแผถฮดฮฑ ฯ„ฮฏฮฝฮฑฯ‚ แผฮพฮตฮปฮตฮพฮฌฮผฮทฮฝยท แผ€ฮปฮปสผ แผตฮฝฮฑ แผก ฮณฯฮฑฯ†แฝด ฯ€ฮปฮทฯฯ‰ฮธแฟ‡ แฝ‰ ฯ„ฯฯŽฮณฯ‰ฮฝ ฮผฮฟฯ… ฯ„แฝธฮฝ แผ„ฯฯ„ฮฟฮฝ แผฯ€แฟ†ฯฮตฮฝ แผฯ€สผ แผฮผแฝฒ ฯ„แฝดฮฝ ฯ€ฯ„ฮญฯฮฝฮฑฮฝ ฮฑแฝฯ„ฮฟแฟฆ.
13.21. ฮคฮฑแฟฆฯ„ฮฑ ฮตแผฐฯ€แฝผฮฝ แผธฮทฯƒฮฟแฟฆฯ‚ แผฯ„ฮฑฯฮฌฯ‡ฮธฮท ฯ„แฟท ฯ€ฮฝฮตฯฮผฮฑฯ„ฮน ฮบฮฑแฝถ แผฮผฮฑฯฯ„ฯฯฮทฯƒฮตฮฝ ฮบฮฑแฝถ ฮตแผถฯ€ฮตฮฝ แผˆฮผแฝดฮฝ แผ€ฮผแฝดฮฝ ฮปฮญฮณฯ‰ แฝ‘ฮผแฟ–ฮฝ แฝ…ฯ„ฮน ฮตแผทฯ‚ แผฮพ แฝ‘ฮผแฟถฮฝ ฯ€ฮฑฯฮฑฮดฯŽฯƒฮตฮน ฮผฮต. 13.22. แผ”ฮฒฮปฮตฯ€ฮฟฮฝ ฮตแผฐฯ‚ แผ€ฮปฮปฮฎฮปฮฟฯ…ฯ‚ ฮฟแผฑ ฮผฮฑฮธฮทฯ„ฮฑแฝถ แผ€ฯ€ฮฟฯฮฟฯฮผฮตฮฝฮฟฮน ฯ€ฮตฯแฝถ ฯ„ฮฏฮฝฮฟฯ‚ ฮปฮญฮณฮตฮน. 13.23. แผฆฮฝ แผ€ฮฝฮฑฮบฮตฮฏฮผฮตฮฝฮฟฯ‚ ฮตแผทฯ‚ แผฮบ ฯ„แฟถฮฝ ฮผฮฑฮธฮทฯ„แฟถฮฝ ฮฑแฝฯ„ฮฟแฟฆ แผฮฝ ฯ„แฟท ฮบฯŒฮปฯ€แฟณ ฯ„ฮฟแฟฆ แผธฮทฯƒฮฟแฟฆ, แฝƒฮฝ แผ ฮณฮฌฯ€ฮฑ แฝ แผธฮทฯƒฮฟแฟฆฯ‚ยท 13.24. ฮฝฮตฯฮตฮน ฮฟแฝ–ฮฝ ฯ„ฮฟฯฯ„แฟณ ฮฃฮฏฮผฯ‰ฮฝ ฮ ฮญฯ„ฯฮฟฯ‚ ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯ„แฟท ฮ•แผฐฯ€แฝฒ ฯ„ฮฏฯ‚ แผฯƒฯ„ฮนฮฝ ฯ€ฮตฯแฝถ ฮฟแฝ— ฮปฮญฮณฮตฮน. 13.25. แผ€ฮฝฮฑฯ€ฮตฯƒแฝผฮฝ แผฮบฮตแฟ–ฮฝฮฟฯ‚ ฮฟแฝ•ฯ„ฯ‰ฯ‚ แผฯ€แฝถ ฯ„แฝธ ฯƒฯ„แฟ†ฮธฮฟฯ‚ ฯ„ฮฟแฟฆ แผธฮทฯƒฮฟแฟฆ ฮปฮญฮณฮตฮน ฮฑแฝฯ„แฟท ฮšฯฯฮนฮต, ฯ„ฮฏฯ‚ แผฯƒฯ„ฮนฮฝ; 13.26. แผ€ฯ€ฮฟฮบฯฮฏฮฝฮตฯ„ฮฑฮน ฮฟแฝ–ฮฝ แฝ แผธฮทฯƒฮฟแฟฆฯ‚ แผ˜ฮบฮตแฟ–ฮฝฯŒฯ‚ แผฯƒฯ„ฮนฮฝ แพง แผฮณแฝผ ฮฒฮฌฯˆฯ‰ ฯ„แฝธ ฯˆฯ‰ฮผฮฏฮฟฮฝ ฮบฮฑแฝถ ฮดฯŽฯƒฯ‰ ฮฑแฝฯ„แฟทยท ฮฒฮฌฯˆฮฑฯ‚ ฮฟแฝ–ฮฝ ฯ„แฝธ ฯˆฯ‰ฮผฮฏฮฟฮฝ ฮปฮฑฮผฮฒฮฌฮฝฮตฮน ฮบฮฑแฝถ ฮดฮฏฮดฯ‰ฯƒฮนฮฝ แผธฮฟฯฮดแพณ ฮฃฮฏฮผฯ‰ฮฝฮฟฯ‚ แผธฯƒฮบฮฑฯฮนฯŽฯ„ฮฟฯ…. 13.27. ฮบฮฑแฝถ ฮผฮตฯ„แฝฐ ฯ„แฝธ ฯˆฯ‰ฮผฮฏฮฟฮฝ ฯ„ฯŒฯ„ฮต ฮตแผฐฯƒแฟ†ฮปฮธฮตฮฝ ฮตแผฐฯ‚ แผฮบฮตแฟ–ฮฝฮฟฮฝ แฝ ฮฃฮฑฯ„ฮฑฮฝแพถฯ‚. ฮปฮญฮณฮตฮน ฮฟแฝ–ฮฝ ฮฑแฝฯ„แฟท แผธฮทฯƒฮฟแฟฆฯ‚ แฝ‹ ฯ€ฮฟฮนฮตแฟ–ฯ‚ ฯ€ฮฟฮฏฮทฯƒฮฟฮฝ ฯ„ฮฌฯ‡ฮตฮนฮฟฮฝ. 13.28. ฯ„ฮฟแฟฆฯ„ฮฟ ฮดแฝฒ ฮฟแฝฮดฮตแฝถฯ‚ แผ”ฮณฮฝฯ‰ ฯ„แฟถฮฝ แผ€ฮฝฮฑฮบฮตฮนฮผฮญฮฝฯ‰ฮฝ ฯ€ฯแฝธฯ‚ ฯ„ฮฏ ฮตแผถฯ€ฮตฮฝ ฮฑแฝฯ„แฟทยท 13.29. ฯ„ฮนฮฝแฝฒฯ‚ ฮณแฝฐฯ แผฮดฯŒฮบฮฟฯ…ฮฝ, แผฯ€ฮตแฝถ ฯ„แฝธ ฮณฮปฯ‰ฯƒฯƒฯŒฮบฮฟฮผฮฟฮฝ ฮตแผถฯ‡ฮตฮฝ แผธฮฟฯฮดฮฑฯ‚, แฝ…ฯ„ฮน ฮปฮญฮณฮตฮน ฮฑแฝฯ„แฟท แผธฮทฯƒฮฟแฟฆฯ‚ แผˆฮณฯŒฯฮฑฯƒฮฟฮฝ แฝงฮฝ ฯ‡ฯฮตฮฏฮฑฮฝ แผ”ฯ‡ฮฟฮผฮตฮฝ ฮตแผฐฯ‚ ฯ„แฝดฮฝ แผ‘ฮฟฯฯ„ฮฎฮฝ, แผข ฯ„ฮฟแฟ–ฯ‚ ฯ€ฯ„ฯ‰ฯ‡ฮฟแฟ–ฯ‚ แผตฮฝฮฑ ฯ„ฮน ฮดแฟท. 13.30. ฮปฮฑฮฒแฝผฮฝ ฮฟแฝ–ฮฝ ฯ„แฝธ ฯˆฯ‰ฮผฮฏฮฟฮฝ แผฮบฮตแฟ–ฮฝฮฟฯ‚ แผฮพแฟ†ฮปฮธฮตฮฝ ฮตแฝฮธฯฯ‚ยท แผฆฮฝ ฮดแฝฒ ฮฝฯฮพ.
15.15. ฮฟแฝฮบฮญฯ„ฮน ฮปฮญฮณฯ‰ แฝ‘ฮผแพถฯ‚ ฮดฮฟฯฮปฮฟฯ…ฯ‚, แฝ…ฯ„ฮน แฝ ฮดฮฟแฟฆฮปฮฟฯ‚ ฮฟแฝฮบ ฮฟแผถฮดฮตฮฝ ฯ„ฮฏ ฯ€ฮฟฮนฮตแฟ– ฮฑแฝฯ„ฮฟแฟฆ แฝ ฮบฯฯฮนฮฟฯ‚ยท แฝ‘ฮผแพถฯ‚ ฮดแฝฒ ฮตแผดฯฮทฮบฮฑ ฯ†ฮฏฮปฮฟฯ…ฯ‚, แฝ…ฯ„ฮน ฯ€ฮฌฮฝฯ„ฮฑ แผƒ แผคฮบฮฟฯ…ฯƒฮฑ ฯ€ฮฑฯแฝฐ ฯ„ฮฟแฟฆ ฯ€ฮฑฯ„ฯฯŒฯ‚ ฮผฮฟฯ… แผฮณฮฝฯŽฯฮนฯƒฮฑ แฝ‘ฮผแฟ–ฮฝ.
20.24. ฮ˜ฯ‰ฮผแพถฯ‚ ฮดแฝฒ ฮตแผทฯ‚ แผฮบ ฯ„แฟถฮฝ ฮดฯŽฮดฮตฮบฮฑ, แฝ ฮปฮตฮณฯŒฮผฮตฮฝฮฟฯ‚ ฮ”ฮฏฮดฯ…ฮผฮฟฯ‚, ฮฟแฝฮบ แผฆฮฝ ฮผฮตฯ„สผ ฮฑแฝฯ„แฟถฮฝ แฝ…ฯ„ฮต แผฆฮปฮธฮตฮฝ แผธฮทฯƒฮฟแฟฆฯ‚.
20.28. แผ€ฯ€ฮตฮบฯฮฏฮธฮท ฮ˜ฯ‰ฮผแพถฯ‚ ฮบฮฑแฝถ ฮตแผถฯ€ฮตฮฝ ฮฑแฝฯ„แฟท แฝ‰ ฮบฯฯฮนฯŒฯ‚ ฮผฮฟฯ… ฮบฮฑแฝถ แฝ ฮธฮตฯŒฯ‚ ฮผฮฟฯ….
21.24. ฮŸแฝ—ฯ„ฯŒฯ‚ แผฯƒฯ„ฮนฮฝ แฝ ฮผฮฑฮธฮทฯ„แฝดฯ‚ แฝ ฮผฮฑฯฯ„ฯ…ฯแฟถฮฝ ฯ€ฮตฯแฝถ ฯ„ฮฟฯฯ„ฯ‰ฮฝ ฮบฮฑแฝถ แฝ ฮณฯฮฌฯˆฮฑฯ‚ ฯ„ฮฑแฟฆฯ„ฮฑ, ฮบฮฑแฝถ ฮฟแผดฮดฮฑฮผฮตฮฝ แฝ…ฯ„ฮน แผ€ฮปฮทฮธแฝดฯ‚ ฮฑแฝฯ„ฮฟแฟฆ แผก ฮผฮฑฯฯ„ฯ…ฯฮฏฮฑ แผฯƒฯ„ฮฏฮฝ.' '. None
11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let\'s go also, that we may die with him."
12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!" 12.14. Jesus, having found a young donkey, sat on it. As it is written, 12.15. "Don\'t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey\'s colt."' "
13.18. I don't speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, 'He who eats bread with me has lifted up his heel against me.' " '
13.21. When Jesus had said this, he was troubled in spirit, and testified, "Most assuredly I tell you that one of you will betray me." 13.22. The disciples looked at one another, perplexed about whom he spoke. ' "13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. " '13.24. Simon Peter therefore beckoned to him, and said to him, "Tell us who it is of whom he speaks." 13.25. He, leaning back, as he was, on Jesus\' breast, asked him, "Lord, who is it?" 13.26. Jesus therefore answered, "It is he to whom I will give this piece of bread when I have dipped it." So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly." 13.28. Now no man at the table knew why he said this to him. 13.29. For some thought, because Judas had the money box, that Jesus said to him, "Buy what things we need for the feast," or that he should give something to the poor. 13.30. Therefore, having received that morsel, he went out immediately. It was night. ' "
15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. " "
20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. " '
20.28. Thomas answered him, "My Lord and my God!"
21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true. ' '. None
56. New Testament, Luke, 3.3-3.6, 3.8, 4.16, 7.11-7.16, 9.31, 19.28-19.38, 22.6, 22.53, 23.34, 24.44-24.45 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Armozel, betrayal by Judas โ€ข Gospel of Judas โ€ข Jesus, betrayal by Judas of โ€ข Judah โ€ข Judas โ€ข Judas Iscariot โ€ข Judas Maccabaeus, High Priest โ€ข Judas, New Testament appearances of โ€ข Judas, as Abraham-like figure โ€ข Judas, betrayal of Jesus by โ€ข Judas, death of โ€ข Judas, deluded in self-image โ€ข Judas, motivation and knowledge in actions โ€ข Judas, the thirty pieces of silver of โ€ข Jude, Letter of โ€ข Judea, Judah โ€ข R. Judah I (the Prince), i โ€ข R. Judah II Nesiah โ€ข Tamar (daughter-in-law of Judah) โ€ข betrayal of Jesus, role of Judas in โ€ข cosmology, of the Gnostic world, revelation to Judas of

 Found in books: Allen and Dunne (2022) 86, 94; Berglund Crostini and Kelhoffer (2022) 153; Edelmann-Singer et al (2020) 188; Klein and Wienand (2022) 299; Levine (2005) 49, 582; Monnickendam (2020) 215; Moss (2012) 159; Potter Suh and Holladay (2021) 324, 327; Rowland (2009) 57; Ruzer (2020) 126, 196; Schwartz (2008) 483; Scopello (2008) 37, 75, 100, 118, 220


3.3. ฮบฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮตแผฐฯ‚ ฯ€แพถฯƒฮฑฮฝ ฯ€ฮตฯฮฏฯ‡ฯ‰ฯฮฟฮฝ ฯ„ฮฟแฟฆ แผธฮฟฯฮดฮฌฮฝฮฟฯ… ฮบฮทฯฯฯƒฯƒฯ‰ฮฝ ฮฒฮฌฯ€ฯ„ฮนฯƒฮผฮฑ ฮผฮตฯ„ฮฑฮฝฮฟฮฏฮฑฯ‚ ฮตแผฐฯ‚ แผ„ฯ†ฮตฯƒฮนฮฝ แผฮผฮฑฯฯ„ฮนแฟถฮฝ, 3.4. แฝกฯ‚ ฮณฮญฮณฯฮฑฯ€ฯ„ฮฑฮน แผฮฝ ฮฒฮฏฮฒฮปแฟณ ฮปฯŒฮณฯ‰ฮฝ แผจฯƒฮฑฮฏฮฟฯ… ฯ„ฮฟแฟฆ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฟฯ… ฯ†ฯ‰ฮฝแฝด ฮฒฮฟแฟถฮฝฯ„ฮฟฯ‚ แผฮฝ ฯ„แฟ‡ แผฯฮฎฮผแฟณ แผ™ฯ„ฮฟฮนฮผฮฌฯƒฮฑฯ„ฮต ฯ„แฝดฮฝ แฝฮดแฝธฮฝ ฮšฯ…ฯฮฏฮฟฯ…, ฮตแฝฮธฮตฮฏฮฑฯ‚ ฯ€ฮฟฮนฮตแฟ–ฯ„ฮต ฯ„แฝฐฯ‚ ฯ„ฯฮฏฮฒฮฟฯ…ฯ‚ ฮฑแฝฯ„ฮฟแฟฆ. 3.5. ฯ€แพถฯƒฮฑ ฯ†ฮฌฯฮฑฮณฮพ ฯ€ฮปฮทฯฯ‰ฮธฮฎฯƒฮตฯ„ฮฑฮน ฮบฮฑแฝถ ฯ€แพถฮฝ แฝ„ฯฮฟฯ‚ ฮบฮฑแฝถ ฮฒฮฟฯ…ฮฝแฝธฯ‚ ฯ„ฮฑฯ€ฮตฮนฮฝฯ‰ฮธฮฎฯƒฮตฯ„ฮฑฮน, ฮบฮฑแฝถ แผ”ฯƒฯ„ฮฑฮน ฯ„แฝฐ ฯƒฮบฮฟฮปฮนแฝฐ ฮตแผฐฯ‚ ฮตแฝฮธฮตฮฏฮฑฯ‚ ฮบฮฑแฝถ ฮฑแผฑ ฯ„ฯฮฑฯ‡ฮตแฟ–ฮฑฮน ฮตแผฐฯ‚ แฝฮดฮฟแฝบฯ‚ ฮปฮตฮฏฮฑฯ‚ยท 3.6. ฮบฮฑแฝถ แฝ„ฯˆฮตฯ„ฮฑฮน ฯ€แพถฯƒฮฑ ฯƒแฝฐฯฮพ ฯ„แฝธ ฯƒฯ‰ฯ„ฮฎฯฮนฮฟฮฝ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ.
3.8. ฯ€ฮฟฮนฮฎฯƒฮฑฯ„ฮต ฮฟแฝ–ฮฝ ฮบฮฑฯฯ€ฮฟแฝบฯ‚ แผ€ฮพฮฏฮฟฯ…ฯ‚ ฯ„แฟ†ฯ‚ ฮผฮตฯ„ฮฑฮฝฮฟฮฏฮฑฯ‚ยท ฮบฮฑแฝถ ฮผแฝด แผ„ฯฮพฮทฯƒฮธฮต ฮปฮญฮณฮตฮนฮฝ แผฮฝ แผ‘ฮฑฯ…ฯ„ฮฟแฟ–ฯ‚ ฮ ฮฑฯ„ฮญฯฮฑ แผ”ฯ‡ฮฟฮผฮตฮฝ ฯ„แฝธฮฝ แผˆฮฒฯฮฑฮฌฮผ, ฮปฮญฮณฯ‰ ฮณแฝฐฯ แฝ‘ฮผแฟ–ฮฝ แฝ…ฯ„ฮน ฮดฯฮฝฮฑฯ„ฮฑฮน แฝ ฮธฮตแฝธฯ‚ แผฮบ ฯ„แฟถฮฝ ฮปฮฏฮธฯ‰ฮฝ ฯ„ฮฟฯฯ„ฯ‰ฮฝ แผฮณฮตแฟ–ฯฮฑฮน ฯ„ฮญฮบฮฝฮฑ ฯ„แฟท แผˆฮฒฯฮฑฮฌฮผ.
4.16. ฮšฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮตแผฐฯ‚ ฮฮฑฮถฮฑฯฮฌ, ฮฟแฝ— แผฆฮฝ ฯ„ฮตฮธฯฮฑฮผฮผฮญฮฝฮฟฯ‚, ฮบฮฑแฝถ ฮตแผฐฯƒแฟ†ฮปฮธฮตฮฝ ฮบฮฑฯ„แฝฐ ฯ„แฝธ ฮตแผฐฯ‰ฮธแฝธฯ‚ ฮฑแฝฯ„แฟท แผฮฝ ฯ„แฟ‡ แผกฮผฮญฯแพณ ฯ„แฟถฮฝ ฯƒฮฑฮฒฮฒฮฌฯ„ฯ‰ฮฝ ฮตแผฐฯ‚ ฯ„แฝดฮฝ ฯƒฯ…ฮฝฮฑฮณฯ‰ฮณฮฎฮฝ, ฮบฮฑแฝถ แผ€ฮฝฮญฯƒฯ„ฮท แผ€ฮฝฮฑฮณฮฝแฟถฮฝฮฑฮน.
7.11. ฮšฮฑแฝถ แผฮณฮญฮฝฮตฯ„ฮฟ แผฮฝ ฯ„แฟท แผ‘ฮพแฟ†ฯ‚ แผฯ€ฮฟฯฮตฯฮธฮท ฮตแผฐฯ‚ ฯ€ฯŒฮปฮนฮฝ ฮบฮฑฮปฮฟฯ…ฮผฮญฮฝฮทฮฝ ฮฮฑฮฏฮฝ, ฮบฮฑแฝถ ฯƒฯ…ฮฝฮตฯ€ฮฟฯฮตฯฮฟฮฝฯ„ฮฟ ฮฑแฝฯ„แฟท ฮฟแผฑ ฮผฮฑฮธฮทฯ„ฮฑแฝถ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑแฝถ แฝ„ฯ‡ฮปฮฟฯ‚ ฯ€ฮฟฮปฯฯ‚. 7.12. แฝกฯ‚ ฮดแฝฒ แผคฮณฮณฮนฯƒฮตฮฝ ฯ„แฟ‡ ฯ€ฯฮปแฟƒ ฯ„แฟ†ฯ‚ ฯ€ฯŒฮปฮตฯ‰ฯ‚, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮพฮตฮบฮฟฮผฮฏฮถฮตฯ„ฮฟ ฯ„ฮตฮธฮฝฮทฮบแฝผฯ‚ ฮผฮฟฮฝฮฟฮณฮตฮฝแฝดฯ‚ ฯ…แผฑแฝธฯ‚ ฯ„แฟ‡ ฮผฮทฯ„ฯแฝถ ฮฑแฝฯ„ฮฟแฟฆ, ฮบฮฑแฝถ ฮฑแฝฯ„แฝด แฟ†ฮฝ ฯ‡ฮฎฯฮฑ, ฮบฮฑแฝถ แฝ„ฯ‡ฮปฮฟฯ‚ ฯ„แฟ†ฯ‚ ฯ€ฯŒฮปฮตฯ‰ฯ‚ แผฑฮบฮฑฮฝแฝธฯ‚ แผฆฮฝ ฯƒแฝบฮฝ ฮฑแฝฯ„แฟ‡. 7.13. ฮบฮฑแฝถ แผฐฮดแฝผฮฝ ฮฑแฝฯ„แฝดฮฝ แฝ ฮบฯฯฮนฮฟฯ‚ แผฯƒฯ€ฮปฮฑฮณฯ‡ฮฝฮฏฯƒฮธฮท แผฯ€สผ ฮฑแฝฯ„แฟ‡ ฮบฮฑแฝถ ฮตแผถฯ€ฮตฮฝ ฮฑแฝฯ„แฟ‡ ฮœแฝด ฮบฮปฮฑแฟ–ฮต. 7.14. ฮบฮฑแฝถ ฯ€ฯฮฟฯƒฮตฮปฮธแฝผฮฝ แผฅฯˆฮฑฯ„ฮฟ ฯ„แฟ†ฯ‚ ฯƒฮฟฯฮฟแฟฆ, ฮฟแผฑ ฮดแฝฒ ฮฒฮฑฯƒฯ„ฮฌฮถฮฟฮฝฯ„ฮตฯ‚ แผ”ฯƒฯ„ฮทฯƒฮฑฮฝ, ฮบฮฑแฝถ ฮตแผถฯ€ฮตฮฝ ฮฮตฮฑฮฝฮฏฯƒฮบฮต ฯƒฮฟแฝถ ฮปฮญฮณฯ‰, แผฮณฮญฯฮธฮทฯ„ฮน. 7.15. ฮบฮฑแฝถ แผ€ฮฝฮตฮบฮฌฮธฮนฯƒฮตฮฝ แฝ ฮฝฮตฮบฯแฝธฯ‚ ฮบฮฑแฝถ แผคฯฮพฮฑฯ„ฮฟ ฮปฮฑฮปฮตแฟ–ฮฝ, ฮบฮฑแฝถ แผ”ฮดฯ‰ฮบฮตฮฝ ฮฑแฝฯ„แฝธฮฝ ฯ„แฟ‡ ฮผฮทฯ„ฯแฝถ ฮฑแฝฯ„ฮฟแฟฆ. 7.16. แผœฮปฮฑฮฒฮตฮฝ ฮดแฝฒ ฯ†ฯŒฮฒฮฟฯ‚ ฯ€ฮฌฮฝฯ„ฮฑฯ‚, ฮบฮฑแฝถ แผฮดฯŒฮพฮฑฮถฮฟฮฝ ฯ„แฝธฮฝ ฮธฮตแฝธฮฝ ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ แฝ…ฯ„ฮน ฮ ฯฮฟฯ†ฮฎฯ„ฮทฯ‚ ฮผฮญฮณฮฑฯ‚ แผ ฮณฮญฯฮธฮท แผฮฝ แผกฮผแฟ–ฮฝ, ฮบฮฑแฝถ แฝ…ฯ„ฮน แผ˜ฯ€ฮตฯƒฮบฮญฯˆฮฑฯ„ฮฟ แฝ ฮธฮตแฝธฯ‚ ฯ„แฝธฮฝ ฮปฮฑแฝธฮฝ ฮฑแฝฯ„ฮฟแฟฆ.
9.31. ฮฟแผณ แฝ€ฯ†ฮธฮญฮฝฯ„ฮตฯ‚ แผฮฝ ฮดฯŒฮพแฟƒ แผ”ฮปฮตฮณฮฟฮฝ ฯ„แฝดฮฝ แผ”ฮพฮฟฮดฮฟฮฝ ฮฑแฝฯ„ฮฟแฟฆ แผฃฮฝ แผคฮผฮตฮปฮปฮตฮฝ ฯ€ฮปฮทฯฮฟแฟฆฮฝ แผฮฝ แผธฮตฯฮฟฯ…ฯƒฮฑฮปฮฎฮผ.
19.28. ฮšฮฑแฝถ ฮตแผฐฯ€แฝผฮฝ ฯ„ฮฑแฟฆฯ„ฮฑ แผฯ€ฮฟฯฮตฯฮตฯ„ฮฟ แผ”ฮผฯ€ฯฮฟฯƒฮธฮตฮฝ แผ€ฮฝฮฑฮฒฮฑฮฏฮฝฯ‰ฮฝ ฮตแผฐฯ‚ แผธฮตฯฮฟฯƒฯŒฮปฯ…ฮผฮฑ. 19.29. ฮšฮฑแฝถ แผฮณฮญฮฝฮตฯ„ฮฟ แฝกฯ‚ แผคฮณฮณฮนฯƒฮตฮฝ ฮตแผฐฯ‚ ฮ’ฮทฮธฯ†ฮฑฮณแฝด ฮบฮฑแฝถ ฮ’ฮทฮธฮฑฮฝฮนแฝฐ ฯ€ฯแฝธฯ‚ ฯ„แฝธ แฝ„ฯฮฟฯ‚ ฯ„แฝธ ฮบฮฑฮปฮฟฯฮผฮตฮฝฮฟฮฝ แผ˜ฮปฮฑฮนแฟถฮฝ, แผ€ฯ€ฮญฯƒฯ„ฮตฮนฮปฮตฮฝ ฮดฯฮฟ ฯ„แฟถฮฝ ฮผฮฑฮธฮทฯ„แฟถฮฝ 19.30. ฮปฮญฮณฯ‰ฮฝ แฝ™ฯ€ฮฌฮณฮตฯ„ฮต ฮตแผฐฯ‚ ฯ„แฝดฮฝ ฮบฮฑฯ„ฮญฮฝฮฑฮฝฯ„ฮน ฮบฯŽฮผฮทฮฝ, แผฮฝ แพ— ฮตแผฐฯƒฯ€ฮฟฯฮตฯ…ฯŒฮผฮตฮฝฮฟฮน ฮตแฝ‘ฯฮฎฯƒฮตฯ„ฮต ฯ€แฟถฮปฮฟฮฝ ฮดฮตฮดฮตฮผฮญฮฝฮฟฮฝ, แผฯ†สผ แฝƒฮฝ ฮฟแฝฮดฮตแฝถฯ‚ ฯ€ฯŽฯ€ฮฟฯ„ฮต แผ€ฮฝฮธฯฯŽฯ€ฯ‰ฮฝ แผฮบฮฌฮธฮนฯƒฮตฮฝ, ฮบฮฑแฝถ ฮปฯฯƒฮฑฮฝฯ„ฮตฯ‚ ฮฑแฝฯ„แฝธฮฝ แผ€ฮณฮฌฮณฮตฯ„ฮต. 1
9.31. ฮบฮฑแฝถ แผฮฌฮฝ ฯ„ฮนฯ‚ แฝ‘ฮผแพถฯ‚ แผฯฯ‰ฯ„แพท ฮ”ฮนแฝฐ ฯ„ฮฏ ฮปฯฮตฯ„ฮต; ฮฟแฝ•ฯ„ฯ‰ฯ‚ แผฯฮตแฟ–ฯ„ฮต แฝ…ฯ„ฮน แฝ‰ ฮบฯฯฮนฮฟฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฯ‡ฯฮตฮฏฮฑฮฝ แผ”ฯ‡ฮตฮน. 19.32. แผ€ฯ€ฮตฮปฮธฯŒฮฝฯ„ฮตฯ‚ ฮดแฝฒ ฮฟแผฑ แผ€ฯ€ฮตฯƒฯ„ฮฑฮปฮผฮญฮฝฮฟฮน ฮตแฝ—ฯฮฟฮฝ ฮบฮฑฮธแฝผฯ‚ ฮตแผถฯ€ฮตฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚. 19.33. ฮปฯ…ฯŒฮฝฯ„ฯ‰ฮฝ ฮดแฝฒ ฮฑแฝฯ„แฟถฮฝ ฯ„แฝธฮฝ ฯ€แฟถฮปฮฟฮฝ ฮตแผถฯ€ฮฑฮฝ ฮฟแผฑ ฮบฯฯฮนฮฟฮน ฮฑแฝฯ„ฮฟแฟฆ ฯ€ฯแฝธฯ‚ ฮฑแฝฯ„ฮฟฯฯ‚ ฮคฮฏ ฮปฯฮตฯ„ฮต ฯ„แฝธฮฝ ฯ€แฟถฮปฮฟฮฝ; 19.34. ฮฟแผฑ ฮดแฝฒ ฮตแผถฯ€ฮฑฮฝ แฝ…ฯ„ฮน แฝ‰ ฮบฯฯฮนฮฟฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฯ‡ฯฮตฮฏฮฑฮฝ แผ”ฯ‡ฮตฮน. 19.35. ฮบฮฑแฝถ แผคฮณฮฑฮณฮฟฮฝ ฮฑแฝฯ„แฝธฮฝ ฯ€ฯแฝธฯ‚ ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ, ฮบฮฑแฝถ แผฯ€ฮนฯฮฏฯˆฮฑฮฝฯ„ฮตฯ‚ ฮฑแฝฯ„แฟถฮฝ ฯ„แฝฐ แผฑฮผฮฌฯ„ฮนฮฑ แผฯ€แฝถ ฯ„แฝธฮฝ ฯ€แฟถฮปฮฟฮฝ แผฯ€ฮตฮฒฮฏฮฒฮฑฯƒฮฑฮฝ ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝยท 19.36. ฯ€ฮฟฯฮตฯ…ฮฟฮผฮญฮฝฮฟฯ… ฮดแฝฒ ฮฑแฝฯ„ฮฟแฟฆ แฝ‘ฯ€ฮตฯƒฯ„ฯฯŽฮฝฮฝฯ…ฮฟฮฝ ฯ„แฝฐ แผฑฮผฮฌฯ„ฮนฮฑ แผ‘ฮฑฯ…ฯ„แฟถฮฝ แผฮฝ ฯ„แฟ‡ แฝฮดแฟท. 19.37. แผฮณฮณฮฏฮถฮฟฮฝฯ„ฮฟฯ‚ ฮดแฝฒ ฮฑแฝฯ„ฮฟแฟฆ แผคฮดฮท ฯ€ฯแฝธฯ‚ ฯ„แฟ‡ ฮบฮฑฯ„ฮฑฮฒฮฌฯƒฮตฮน ฯ„ฮฟแฟฆ แฝŒฯฮฟฯ…ฯ‚ ฯ„แฟถฮฝ แผ˜ฮปฮฑฮนแฟถฮฝ แผคฯฮพฮฑฮฝฯ„ฮฟ แผ…ฯ€ฮฑฮฝ ฯ„แฝธ ฯ€ฮปแฟ†ฮธฮฟฯ‚ ฯ„แฟถฮฝ ฮผฮฑฮธฮทฯ„แฟถฮฝ ฯ‡ฮฑฮฏฯฮฟฮฝฯ„ฮตฯ‚ ฮฑแผฐฮฝฮตแฟ–ฮฝ ฯ„แฝธฮฝ ฮธฮตแฝธฮฝ ฯ†ฯ‰ฮฝแฟ‡ ฮผฮตฮณฮฌฮปแฟƒ ฯ€ฮตฯแฝถ ฯ€ฮฑฯƒแฟถฮฝ แฝงฮฝ ฮตแผถฮดฮฟฮฝ ฮดฯ…ฮฝฮฌฮผฮตฯ‰ฮฝ, 19.38. ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ ฮ•แฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ‚ แฝ แผฯฯ‡ฯŒฮผฮตฮฝฮฟฯ‚, แฝ ฮฒฮฑฯƒฮนฮปฮตฯฯ‚, แผฮฝ แฝ€ฮฝฯŒฮผฮฑฯ„ฮน ฮšฯ…ฯฮฏฮฟฯ…ยท แผฮฝ ฮฟแฝฯฮฑฮฝแฟท ฮตแผฐฯฮฎฮฝฮท ฮบฮฑแฝถ ฮดฯŒฮพฮฑ แผฮฝ แฝ‘ฯˆฮฏฯƒฯ„ฮฟฮนฯ‚.
22.6. ฮบฮฑแฝถ แผฮพฯ‰ฮผฮฟฮปฯŒฮณฮทฯƒฮตฮฝ, ฮบฮฑแฝถ แผฮถฮฎฯ„ฮตฮน ฮตแฝฮบฮฑฮนฯฮฏฮฑฮฝ ฯ„ฮฟแฟฆ ฯ€ฮฑฯฮฑฮดฮฟแฟฆฮฝฮฑฮน ฮฑแฝฯ„แฝธฮฝ แผ„ฯ„ฮตฯ แฝ„ฯ‡ฮปฮฟฯ… ฮฑแฝฯ„ฮฟแฟ–ฯ‚.
22.53. ฮบฮฑฮธสผ แผกฮผฮญฯฮฑฮฝ แฝ„ฮฝฯ„ฮฟฯ‚ ฮผฮฟฯ… ฮผฮตฮธสผ แฝ‘ฮผแฟถฮฝ แผฮฝ ฯ„แฟท แผฑฮตฯแฟท ฮฟแฝฮบ แผฮพฮตฯ„ฮตฮฏฮฝฮฑฯ„ฮต ฯ„แฝฐฯ‚ ฯ‡ฮตแฟ–ฯฮฑฯ‚ แผฯ€สผ แผฮผฮญยท แผ€ฮปฮปสผ ฮฑแฝ•ฯ„ฮท แผฯƒฯ„แฝถฮฝ แฝ‘ฮผแฟถฮฝ แผก แฝฅฯฮฑ ฮบฮฑแฝถ แผก แผฮพฮฟฯ…ฯƒฮฏฮฑ ฯ„ฮฟแฟฆ ฯƒฮบฯŒฯ„ฮฟฯ…ฯ‚.
2
3.34. โŸฆแฝ ฮดแฝฒ แผธฮทฯƒฮฟแฟฆฯ‚ แผ”ฮปฮตฮณฮตฮฝ ฮ ฮฌฯ„ฮตฯ, แผ„ฯ†ฮตฯ‚ ฮฑแฝฯ„ฮฟแฟ–ฯ‚, ฮฟแฝ ฮณแฝฐฯ ฮฟแผดฮดฮฑฯƒฮนฮฝ ฯ„ฮฏ ฯ€ฮฟฮนฮฟแฟฆฯƒฮนฮฝ.โŸง ฮดฮนฮฑฮผฮตฯฮนฮถฯŒฮผฮตฮฝฮฟฮน ฮดแฝฒ ฯ„แฝฐ แผฑฮผฮฌฯ„ฮนฮฑ ฮฑแฝฯ„ฮฟแฟฆ แผ”ฮฒฮฑฮปฮฟฮฝ ฮบฮปแฟ†ฯฮฟฮฝ.
24.44. ฮ•แผถฯ€ฮตฮฝ ฮดแฝฒ ฯ€ฯแฝธฯ‚ ฮฑแฝฯ„ฮฟฯฯ‚ ฮŸแฝ—ฯ„ฮฟฮน ฮฟแผฑ ฮปฯŒฮณฮฟฮน ฮผฮฟฯ… ฮฟแฝ“ฯ‚ แผฮปฮฌฮปฮทฯƒฮฑ ฯ€ฯแฝธฯ‚ แฝ‘ฮผแพถฯ‚ แผ”ฯ„ฮน แฝขฮฝ ฯƒแฝบฮฝ แฝ‘ฮผแฟ–ฮฝ, แฝ…ฯ„ฮน ฮดฮตแฟ– ฯ€ฮปฮทฯฯ‰ฮธแฟ†ฮฝฮฑฮน ฯ€ฮฌฮฝฯ„ฮฑ ฯ„แฝฐ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฑ แผฮฝ ฯ„แฟท ฮฝฯŒฮผแฟณ ฮœฯ‰ฯ…ฯƒฮญฯ‰ฯ‚ ฮบฮฑแฝถ ฯ„ฮฟแฟ–ฯ‚ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฑฮนฯ‚ ฮบฮฑแฝถ ฮจฮฑฮปฮผฮฟแฟ–ฯ‚ ฯ€ฮตฯแฝถ แผฮผฮฟแฟฆ. 24.45. ฯ„ฯŒฯ„ฮต ฮดฮนฮฎฮฝฮฟฮนฮพฮตฮฝ ฮฑแฝฯ„แฟถฮฝ ฯ„แฝธฮฝ ฮฝฮฟแฟฆฮฝ ฯ„ฮฟแฟฆ ฯƒฯ…ฮฝฮนฮญฮฝฮฑฮน ฯ„แฝฐฯ‚ ฮณฯฮฑฯ†ฮฌฯ‚,''. None
3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, \'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 3.6. All flesh will see God\'s salvation.\'"' "
3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! " '
4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read.
7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don\'t cry." 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise!" 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!"
9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem.
19.28. Having said these things, he went on ahead, going up to Jerusalem. 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples, 19.30. saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it. 1
9.31. If anyone asks you, \'Why are you untying it?\' say to him: \'The Lord needs it.\'" 19.32. Those who were sent went away, and found things just as he had told them. ' "19.33. As they were untying the colt, the owners of it said to them, 'Why are you untying the colt?' " "19.34. They said, 'The Lord needs it.' " '19.35. They brought it to Jesus. They threw their cloaks on the colt, and set Jesus on them. 19.36. As he went, they spread their cloaks in the way. 19.37. As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, 19.38. saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!"
22.6. He consented, and sought an opportunity to deliver him to them in the absence of the multitude.
22.53. When I was with you in the temple daily, you didn\'t stretch out your hands against me. But this is your hour, and the power of darkness."
2
3.34. Jesus said, "Father, forgive them, for they don\'t know what they are doing."Dividing his garments among them, they cast lots.
24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled." 24.45. Then he opened their minds, that they might understand the Scriptures. ''. None
57. New Testament, Mark, 1.2-1.4, 1.21-1.28, 1.34, 3.19, 6.3, 9.2-9.8, 11.1-11.11, 11.15-11.17, 12.42, 14.10-14.11, 14.21, 14.34, 14.43-14.45, 14.49-14.50 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Armozel, betrayal by Judas โ€ข Jesus, betrayal by Judas of โ€ข Jesus, relationship with Judas of โ€ข Judah โ€ข Judah (patriarch, son of Hillel) โ€ข Judas โ€ข Judas Iscariot โ€ข Judas, Biblical appearances of โ€ข Judas, Gospel of โ€ข Judas, New Testament appearances of โ€ข Judas, Sethian confession of โ€ข Judas, as Abraham-like figure โ€ข Judas, betrayal of Jesus by โ€ข Judas, comparison with Thomas of โ€ข Judas, death of โ€ข Judas, designation of Jesus as โ€œRabbiโ€ by โ€ข Judas, destiny of โ€ข Judas, dual nature of โ€ข Judas, motivation and knowledge in actions โ€ข Judas, name of โ€ข Judas, rehabilitation of โ€ข Judas, relationship with Jesus of โ€ข Judas, special knowledge of โ€ข Judas, the thirty pieces of silver of โ€ข Judea, Judah โ€ข Origen, on Judas โ€ข R. Judah I (the Prince), i โ€ข R. Judah II Nesiah โ€ข Tamar (daughter-in-law of Judah) โ€ข Thomas, comparison to Judas of โ€ข betrayal of Jesus, role of Judas in โ€ข cosmology, of the Gnostic world, revelation to Judas of โ€ข sources, of the Gospel of Judas, in opening and closing โ€ข sources, of the Gospel of Judas, parable of the sower โ€ข syntax, in the Gospel of Judas, incipit

 Found in books: Avery Peck et al. (2014) 246, 247; Allen and Dunne (2022) 86; Breytenbach and Tzavella (2022) 275, 322; Brouwer and Vimercati (2020) 303; Corley (2002) 74; Iricinschi et al. (2013) 360; Klein and Wienand (2022) 299; Kraemer (2020) 149; Levine (2005) 49; Monnickendam (2020) 215; Ruzer (2020) 126, 196; Scopello (2008) 35, 60, 74, 84, 86, 88, 89, 100, 101, 103, 114, 136, 214, 220, 250


1.2. ฮšฮฑฮธแฝผฯ‚ ฮณฮญฮณฯฮฑฯ€ฯ„ฮฑฮน แผฮฝ ฯ„แฟท แผจฯƒฮฑฮฏแพณ ฯ„แฟท ฯ€ฯฮฟฯ†ฮฎฯ„แฟƒ แผธฮดฮฟแฝบ แผ€ฯ€ฮฟฯƒฯ„ฮญฮปฮปฯ‰ ฯ„แฝธฮฝ แผ„ฮณฮณฮตฮปฯŒฮฝ ฮผฮฟฯ… ฯ€ฯแฝธ ฯ€ฯฮฟฯƒฯŽฯ€ฮฟฯ… ฯƒฮฟฯ…, แฝƒฯ‚ ฮบฮฑฯ„ฮฑฯƒฮบฮตฯ…ฮฌฯƒฮตฮน ฯ„แฝดฮฝ แฝฮดฯŒฮฝ ฯƒฮฟฯ…ยท 1.3. ฮฆฯ‰ฮฝแฝด ฮฒฮฟแฟถฮฝฯ„ฮฟฯ‚ แผฮฝ ฯ„แฟ‡ แผฯฮฎฮผแฟณ แผ™ฯ„ฮฟฮนฮผฮฌฯƒฮฑฯ„ฮต ฯ„แฝดฮฝ แฝฮดแฝธฮฝ ฮšฯ…ฯฮฏฮฟฯ…, ฮตแฝฮธฮตฮฏฮฑฯ‚ ฯ€ฮฟฮนฮตแฟ–ฯ„ฮต ฯ„แฝฐฯ‚ ฯ„ฯฮฏฮฒฮฟฯ…ฯ‚ ฮฑแฝฯ„ฮฟแฟฆ, 1.4. แผฮณฮญฮฝฮตฯ„ฮฟ แผธฯ‰ฮฌฮฝฮทฯ‚ แฝ ฮฒฮฑฯ€ฯ„ฮฏฮถฯ‰ฮฝ แผฮฝ ฯ„แฟ‡ แผฯฮฎฮผแฟณ ฮบฮทฯฯฯƒฯƒฯ‰ฮฝ ฮฒฮฌฯ€ฯ„ฮนฯƒฮผฮฑ ฮผฮตฯ„ฮฑฮฝฮฟฮฏฮฑฯ‚ ฮตแผฐฯ‚ แผ„ฯ†ฮตฯƒฮนฮฝ แผฮผฮฑฯฯ„ฮนแฟถฮฝ.

1.21. ฮšฮฑแฝถ ฮตแผฐฯƒฯ€ฮฟฯฮตฯฮฟฮฝฯ„ฮฑฮน ฮตแผฐฯ‚ ฮšฮฑฯ†ฮฑฯฮฝฮฑฮฟฯฮผ. ฮšฮฑแฝถ ฮตแฝฮธแฝบฯ‚ ฯ„ฮฟแฟ–ฯ‚ ฯƒฮฌฮฒฮฒฮฑฯƒฮนฮฝ ฮตแผฐฯƒฮตฮปฮธแฝผฮฝ ฮตแผฐฯ‚ ฯ„แฝดฮฝ ฯƒฯ…ฮฝฮฑฮณฯ‰ฮณแฝดฮฝ แผฮดฮฏฮดฮฑฯƒฮบฮตฮฝ.
1.22. ฮบฮฑแฝถ แผฮพฮตฯ€ฮปฮฎฯƒฯƒฮฟฮฝฯ„ฮฟ แผฯ€แฝถ ฯ„แฟ‡ ฮดฮนฮดฮฑฯ‡แฟ‡ ฮฑแฝฯ„ฮฟแฟฆ, แผฆฮฝ ฮณแฝฐฯ ฮดฮนฮดฮฌฯƒฮบฯ‰ฮฝ ฮฑแฝฯ„ฮฟแฝบฯ‚ แฝกฯ‚ แผฮพฮฟฯ…ฯƒฮฏฮฑฮฝ แผ”ฯ‡ฯ‰ฮฝ ฮบฮฑแฝถ ฮฟแฝฯ‡ แฝกฯ‚ ฮฟแผฑ ฮณฯฮฑฮผฮผฮฑฯ„ฮตแฟ–ฯ‚.
1.23. ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ‚ แผฆฮฝ แผฮฝ ฯ„แฟ‡ ฯƒฯ…ฮฝฮฑฮณฯ‰ฮณแฟ‡ ฮฑแฝฯ„แฟถฮฝ แผ„ฮฝฮธฯฯ‰ฯ€ฮฟฯ‚ แผฮฝ ฯ€ฮฝฮตฯฮผฮฑฯ„ฮน แผ€ฮบฮฑฮธฮฌฯฯ„แฟณ, ฮบฮฑแฝถ แผ€ฮฝฮญฮบฯฮฑฮพฮตฮฝ
1.24. ฮปฮญฮณฯ‰ฮฝ ฮคฮฏ แผกฮผแฟ–ฮฝ ฮบฮฑแฝถ ฯƒฮฟฮฏ, แผธฮทฯƒฮฟแฟฆ ฮฮฑฮถฮฑฯฮทฮฝฮญ; แผฆฮปฮธฮตฯ‚ แผ€ฯ€ฮฟฮปฮญฯƒฮฑฮน แผกฮผแพถฯ‚; ฮฟแผถฮดฮฌ ฯƒฮต ฯ„ฮฏฯ‚ ฮตแผถ, แฝ แผ…ฮณฮนฮฟฯ‚ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ.
1.25. ฮบฮฑแฝถ แผฯ€ฮตฯ„ฮฏฮผฮทฯƒฮตฮฝ ฮฑแฝฯ„แฟท แฝ แผธฮทฯƒฮฟแฟฆฯ‚ ฮปฮญฮณฯ‰ฮฝ ฮฆฮนฮผฯŽฮธฮทฯ„ฮน ฮบฮฑแฝถ แผ”ฮพฮตฮปฮธฮต แผฮพ ฮฑแฝฯ„ฮฟแฟฆ.
1.26. ฮบฮฑแฝถ ฯƒฯ€ฮฑฯฮฌฮพฮฑฮฝ ฮฑแฝฯ„แฝธฮฝ ฯ„แฝธ ฯ€ฮฝฮตแฟฆฮผฮฑ ฯ„แฝธ แผ€ฮบฮฌฮธฮฑฯฯ„ฮฟฮฝ ฮบฮฑแฝถ ฯ†ฯ‰ฮฝแฟ†ฯƒฮฑฮฝ ฯ†ฯ‰ฮฝแฟ‡ ฮผฮตฮณฮฌฮปแฟƒ แผฮพแฟ†ฮปฮธฮตฮฝ แผฮพ ฮฑแฝฯ„ฮฟแฟฆ. ฮบฮฑแฝถ แผฮธฮฑฮผฮฒฮฎฮธฮทฯƒฮฑฮฝ แผ…ฯ€ฮฑฮฝฯ„ฮตฯ‚,
1.27. แฝฅฯƒฯ„ฮต ฯƒฯ…ฮฝฮถฮทฯ„ฮตแฟ–ฮฝ ฮฑแฝฯ„ฮฟแฝบฯ‚ ฮปฮญฮณฮฟฮฝฯ„ฮฑฯ‚ ฮคฮฏ แผฯƒฯ„ฮนฮฝ ฯ„ฮฟแฟฆฯ„ฮฟ; ฮดฮนฮดฮฑฯ‡แฝด ฮบฮฑฮนฮฝฮฎยท ฮบฮฑฯ„สผ แผฮพฮฟฯ…ฯƒฮฏฮฑฮฝ ฮบฮฑแฝถ ฯ„ฮฟแฟ–ฯ‚ ฯ€ฮฝฮตฯฮผฮฑฯƒฮน ฯ„ฮฟแฟ–ฯ‚ แผ€ฮบฮฑฮธฮฌฯฯ„ฮฟฮนฯ‚ แผฯ€ฮนฯ„ฮฌฯƒฯƒฮตฮน, ฮบฮฑแฝถ แฝ‘ฯ€ฮฑฮบฮฟฯฮฟฯ…ฯƒฮนฮฝ ฮฑแฝฯ„แฟท.
1.28. ฮšฮฑแฝถ แผฮพแฟ†ฮปฮธฮตฮฝ แผก แผ€ฮบฮฟแฝด ฮฑแฝฯ„ฮฟแฟฆ ฮตแฝฮธแฝบฯ‚ ฯ€ฮฑฮฝฯ„ฮฑฯ‡ฮฟแฟฆ ฮตแผฐฯ‚ แฝ…ฮปฮทฮฝ ฯ„ฮทฮฝ ฯ€ฮตฯฮฏฯ‡ฯ‰ฯฮฟฮฝ ฯ„แฟ†ฯ‚ ฮ“ฮฑฮปฮนฮปฮฑฮฏฮฑฯ‚.
1.34. ฮบฮฑแฝถ แผฮธฮตฯฮฌฯ€ฮตฯ…ฯƒฮตฮฝ ฯ€ฮฟฮปฮปฮฟแฝบฯ‚ ฮบฮฑฮบแฟถฯ‚ แผ”ฯ‡ฮฟฮฝฯ„ฮฑฯ‚ ฯ€ฮฟฮนฮบฮฏฮปฮฑฮนฯ‚ ฮฝฯŒฯƒฮฟฮนฯ‚, ฮบฮฑแฝถ ฮดฮฑฮนฮผฯŒฮฝฮนฮฑ ฯ€ฮฟฮปฮปแฝฐ แผฮพฮญฮฒฮฑฮปฮตฮฝ, ฮบฮฑแฝถ ฮฟแฝฮบ แผคฯ†ฮนฮตฮฝ ฮปฮฑฮปฮตแฟ–ฮฝ ฯ„แฝฐ ฮดฮฑฮนฮผฯŒฮฝฮนฮฑ, แฝ…ฯ„ฮน แพ”ฮดฮตฮนฯƒฮฑฮฝ ฮฑแฝฯ„แฝธฮฝ ฮงฯฮนฯƒฯ„แฝธฮฝ ฮตแผถฮฝฮฑฮน.
3.19. ฮบฮฑแฝถ แผธฮฟฯฮดฮฑฮฝ แผธฯƒฮบฮฑฯฮนฯŽฮธ, แฝƒฯ‚ ฮบฮฑแฝถ ฯ€ฮฑฯฮญฮดฯ‰ฮบฮตฮฝ ฮฑแฝฯ„ฯŒฮฝ.
6.3. ฮฟแฝฯ‡ ฮฟแฝ—ฯ„ฯŒฯ‚ แผฯƒฯ„ฮนฮฝ แฝ ฯ„ฮญฮบฯ„ฯ‰ฮฝ, แฝ ฯ…แผฑแฝธฯ‚ ฯ„แฟ†ฯ‚ ฮœฮฑฯฮฏฮฑฯ‚ ฮบฮฑแฝถ แผ€ฮดฮตฮปฯ†แฝธฯ‚ แผธฮฑฮบฯŽฮฒฮฟฯ… ฮบฮฑแฝถ แผธฯ‰ฯƒแฟ†ฯ„ฮฟฯ‚ ฮบฮฑแฝถ แผธฮฟฯฮดฮฑ ฮบฮฑแฝถ ฮฃฮฏฮผฯ‰ฮฝฮฟฯ‚; ฮบฮฑแฝถ ฮฟแฝฮบ ฮตแผฐฯƒแฝถฮฝ ฮฑแผฑ แผ€ฮดฮตฮปฯ†ฮฑแฝถ ฮฑแฝฯ„ฮฟแฟฆ แฝงฮดฮต ฯ€ฯแฝธฯ‚ แผกฮผแพถฯ‚; ฮบฮฑแฝถ แผฯƒฮบฮฑฮฝฮดฮฑฮปฮฏฮถฮฟฮฝฯ„ฮฟ แผฮฝ ฮฑแฝฯ„แฟท.
9.2. ฮšฮฑแฝถ ฮผฮตฯ„แฝฐ แผกฮผฮญฯฮฑฯ‚ แผ“ฮพ ฯ€ฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮน แฝ แผธฮทฯƒฮฟแฟฆฯ‚ ฯ„แฝธฮฝ ฮ ฮญฯ„ฯฮฟฮฝ ฮบฮฑแฝถ ฯ„แฝธฮฝ แผธฮฌฮบฯ‰ฮฒฮฟฮฝ ฮบฮฑแฝถ แผธฯ‰ฮฌฮฝฮทฮฝ, ฮบฮฑแฝถ แผ€ฮฝฮฑฯ†ฮญฯฮตฮน ฮฑแฝฯ„ฮฟแฝบฯ‚ ฮตแผฐฯ‚ แฝ„ฯฮฟฯ‚ แฝ‘ฯˆฮทฮปแฝธฮฝ ฮบฮฑฯ„สผ แผฐฮดฮฏฮฑฮฝ ฮผฯŒฮฝฮฟฯ…ฯ‚. ฮบฮฑแฝถ ฮผฮตฯ„ฮตฮผฮฟฯฯ†ฯŽฮธฮท แผ”ฮผฯ€ฯฮฟฯƒฮธฮตฮฝ ฮฑแฝฯ„แฟถฮฝ, 9.3. ฮบฮฑแฝถ ฯ„แฝฐ แผฑฮผฮฌฯ„ฮนฮฑ ฮฑแฝฯ„ฮฟแฟฆ แผฮณฮญฮฝฮตฯ„ฮฟ ฯƒฯ„ฮฏฮปฮฒฮฟฮฝฯ„ฮฑ ฮปฮตฯ…ฮบแฝฐ ฮปฮฏฮฑฮฝ ฮฟแผทฮฑ ฮณฮฝฮฑฯ†ฮตแฝบฯ‚ แผฯ€แฝถ ฯ„แฟ†ฯ‚ ฮณแฟ†ฯ‚ ฮฟแฝ ฮดฯฮฝฮฑฯ„ฮฑฮน ฮฟแฝ•ฯ„ฯ‰ฯ‚ ฮปฮตฯ…ฮบแพถฮฝฮฑฮน. 9.4. ฮบฮฑแฝถ แฝคฯ†ฮธฮท ฮฑแฝฯ„ฮฟแฟ–ฯ‚ แผจฮปฮตฮฏฮฑฯ‚ ฯƒแฝบฮฝ ฮœฯ‰ฯ…ฯƒฮตแฟ–, ฮบฮฑแฝถ แผฆฯƒฮฑฮฝ ฯƒฯ…ฮฝฮปฮฑฮปฮฟแฟฆฮฝฯ„ฮตฯ‚ ฯ„แฟท แผธฮทฯƒฮฟแฟฆ. 9.5. ฮบฮฑแฝถ แผ€ฯ€ฮฟฮบฯฮนฮธฮตแฝถฯ‚ แฝ ฮ ฮญฯ„ฯฮฟฯ‚ ฮปฮญฮณฮตฮน ฯ„แฟท แผธฮทฯƒฮฟแฟฆ แฟฌฮฑฮฒฮฒฮตฮฏ, ฮบฮฑฮปฯŒฮฝ แผฯƒฯ„ฮนฮฝ แผกฮผแพถฯ‚ แฝงฮดฮต ฮตแผถฮฝฮฑฮน, ฮบฮฑแฝถ ฯ€ฮฟฮนฮฎฯƒฯ‰ฮผฮตฮฝ ฯ„ฯฮตแฟ–ฯ‚ ฯƒฮบฮทฮฝฮฌฯ‚, ฯƒฮฟแฝถ ฮผฮฏฮฑฮฝ ฮบฮฑแฝถ ฮœฯ‰ฯ…ฯƒฮตแฟ– ฮผฮฏฮฑฮฝ ฮบฮฑแฝถ แผจฮปฮตฮฏแพณ ฮผฮฏฮฑฮฝ. 9.6. ฮฟแฝ ฮณแฝฐฯ แพ”ฮดฮตฮน ฯ„ฮฏ แผ€ฯ€ฮฟฮบฯฮนฮธแฟ‡, แผ”ฮบฯ†ฮฟฮฒฮฟฮน ฮณแฝฐฯ แผฮณฮญฮฝฮฟฮฝฯ„ฮฟ. 9.7. ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯ„ฮฟ ฮฝฮตฯ†ฮญฮปฮท แผฯ€ฮนฯƒฮบฮนฮฌฮถฮฟฯ…ฯƒฮฑ ฮฑแฝฯ„ฮฟแฟ–ฯ‚, ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯ„ฮฟ ฯ†ฯ‰ฮฝแฝด แผฮบ ฯ„แฟ†ฯ‚ ฮฝฮตฯ†ฮญฮปฮทฯ‚ ฮŸแฝ—ฯ„ฯŒฯ‚ แผฯƒฯ„ฮนฮฝ แฝ ฯ…แผฑฯŒฯ‚ ฮผฮฟฯ… แฝ แผ€ฮณฮฑฯ€ฮทฯ„ฯŒฯ‚, แผ€ฮบฮฟฯฮตฯ„ฮต ฮฑแฝฯ„ฮฟแฟฆ. 9.8. ฮบฮฑแฝถ แผฮพฮฌฯ€ฮนฮฝฮฑ ฯ€ฮตฯฮนฮฒฮปฮตฯˆฮฌฮผฮตฮฝฮฟฮน ฮฟแฝฮบฮญฯ„ฮน ฮฟแฝฮดฮญฮฝฮฑ ฮตแผถฮดฮฟฮฝ ฮผฮตฮธสผ แผ‘ฮฑฯ…ฯ„แฟถฮฝ ฮตแผฐ ฮผแฝด ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ ฮผฯŒฮฝฮฟฮฝ.
11.1. ฮšฮฑแฝถ แฝ…ฯ„ฮต แผฮณฮณฮฏฮถฮฟฯ…ฯƒฮนฮฝ ฮตแผฐฯ‚ แผธฮตฯฮฟฯƒฯŒฮปฯ…ฮผฮฑ ฮตแผฐฯ‚ ฮ’ฮทฮธฯ†ฮฑฮณแฝด ฮบฮฑแฝถ ฮ’ฮทฮธฮฑฮฝฮฏฮฑฮฝ ฯ€ฯแฝธฯ‚ ฯ„แฝธ แฝŒฯฮฟฯ‚ ฯ„แฟถฮฝ แผ˜ฮปฮฑฮนแฟถฮฝ, แผ€ฯ€ฮฟฯƒฯ„ฮญฮปฮปฮตฮน ฮดฯฮฟ ฯ„แฟถฮฝ ฮผฮฑฮธฮทฯ„แฟถฮฝ ฮฑแฝฯ„ฮฟแฟฆ 1
1.2. ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯ„ฮฟแฟ–ฯ‚ แฝ™ฯ€ฮฌฮณฮตฯ„ฮต ฮตแผฐฯ‚ ฯ„แฝดฮฝ ฮบฯŽฮผฮทฮฝ ฯ„แฝดฮฝ ฮบฮฑฯ„ฮญฮฝฮฑฮฝฯ„ฮน แฝ‘ฮผแฟถฮฝ, ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ‚ ฮตแผฐฯƒฯ€ฮฟฯฮตฯ…ฯŒฮผฮตฮฝฮฟฮน ฮตแผฐฯ‚ ฮฑแฝฯ„แฝดฮฝ ฮตแฝ‘ฯฮฎฯƒฮตฯ„ฮต ฯ€แฟถฮปฮฟฮฝ ฮดฮตฮดฮตฮผฮญฮฝฮฟฮฝ แผฯ†สผ แฝƒฮฝ ฮฟแฝฮดฮตแฝถฯ‚ ฮฟแฝ”ฯ€ฯ‰ แผ€ฮฝฮธฯฯŽฯ€ฯ‰ฮฝ แผฮบฮฌฮธฮนฯƒฮตฮฝยท ฮปฯฯƒฮฑฯ„ฮต ฮฑแฝฯ„แฝธฮฝ ฮบฮฑแฝถ ฯ†ฮญฯฮตฯ„ฮต. 11.3. ฮบฮฑแฝถ แผฮฌฮฝ ฯ„ฮนฯ‚ แฝ‘ฮผแฟ–ฮฝ ฮตแผดฯ€แฟƒ ฮคฮฏ ฯ€ฮฟฮนฮตแฟ–ฯ„ฮต ฯ„ฮฟแฟฆฯ„ฮฟ; ฮตแผดฯ€ฮฑฯ„ฮต แฝ‰ ฮบฯฯฮนฮฟฯ‚ ฮฑแฝฯ„ฮฟแฟฆ ฯ‡ฯฮตฮฏฮฑฮฝ แผ”ฯ‡ฮตฮนยท ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ‚ ฮฑแฝฯ„แฝธฮฝ แผ€ฯ€ฮฟฯƒฯ„ฮญฮปฮปฮตฮน ฯ€ฮฌฮปฮนฮฝ แฝงฮดฮต. 11.4. ฮบฮฑแฝถ แผ€ฯ€แฟ†ฮปฮธฮฟฮฝ ฮบฮฑแฝถ ฮตแฝ—ฯฮฟฮฝ ฯ€แฟถฮปฮฟฮฝ ฮดฮตฮดฮตฮผฮญฮฝฮฟฮฝ ฯ€ฯแฝธฯ‚ ฮธฯฯฮฑฮฝ แผ”ฮพฯ‰ แผฯ€แฝถ ฯ„ฮฟแฟฆ แผ€ฮผฯ†ฯŒฮดฮฟฯ…, ฮบฮฑแฝถ ฮปฯฮฟฯ…ฯƒฮนฮฝ ฮฑแฝฯ„ฯŒฮฝ. 11.5. ฮบฮฑฮฏ ฯ„ฮนฮฝฮตฯ‚ ฯ„แฟถฮฝ แผฮบฮตแฟ– แผ‘ฯƒฯ„ฮทฮบฯŒฯ„ฯ‰ฮฝ แผ”ฮปฮตฮณฮฟฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮคฮฏ ฯ€ฮฟฮนฮตแฟ–ฯ„ฮต ฮปฯฮฟฮฝฯ„ฮตฯ‚ ฯ„แฝธฮฝ ฯ€แฟถฮปฮฟฮฝ; 11.6. ฮฟแผฑ ฮดแฝฒ ฮตแผถฯ€ฮฑฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮบฮฑฮธแฝผฯ‚ ฮตแผถฯ€ฮตฮฝ แฝ แผธฮทฯƒฮฟแฟฆฯ‚ยท ฮบฮฑแฝถ แผ€ฯ†แฟ†ฮบฮฑฮฝ ฮฑแฝฯ„ฮฟฯฯ‚. 11.7. ฮบฮฑแฝถ ฯ†ฮญฯฮฟฯ…ฯƒฮนฮฝ ฯ„แฝธฮฝ ฯ€แฟถฮปฮฟฮฝ ฯ€ฯแฝธฯ‚ ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ, ฮบฮฑแฝถ แผฯ€ฮนฮฒฮฌฮปฮปฮฟฯ…ฯƒฮนฮฝ ฮฑแฝฯ„แฟท ฯ„แฝฐ แผฑฮผฮฌฯ„ฮนฮฑ ฮฑแฝฯ„แฟถฮฝ, ฮบฮฑแฝถ แผฮบฮฌฮธฮนฯƒฮตฮฝ แผฯ€สผ ฮฑแฝฯ„ฯŒฮฝ. 11.8. ฮบฮฑแฝถ ฯ€ฮฟฮปฮปฮฟแฝถ ฯ„แฝฐ แผฑฮผฮฌฯ„ฮนฮฑ ฮฑแฝฯ„แฟถฮฝ แผ”ฯƒฯ„ฯฯ‰ฯƒฮฑฮฝ ฮตแผฐฯ‚ ฯ„แฝดฮฝ แฝฮดฯŒฮฝ, แผ„ฮปฮปฮฟฮน ฮดแฝฒ ฯƒฯ„ฮนฮฒฮฌฮดฮฑฯ‚ ฮบฯŒฯˆฮฑฮฝฯ„ฮตฯ‚ แผฮบ ฯ„แฟถฮฝ แผ€ฮณฯแฟถฮฝ. 11.9. ฮบฮฑแฝถ ฮฟแผฑ ฯ€ฯฮฟฮฌฮณฮฟฮฝฯ„ฮตฯ‚ ฮบฮฑแฝถ ฮฟแผฑ แผ€ฮบฮฟฮปฮฟฯ…ฮธฮฟแฟฆฮฝฯ„ฮตฯ‚ แผ”ฮบฯฮฑฮถฮฟฮฝ แฝฉฯƒฮฑฮฝฮฝฮฌยท ฮ•แฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ‚ แฝ แผฯฯ‡ฯŒฮผฮตฮฝฮฟฯ‚ แผฮฝ แฝ€ฮฝฯŒฮผฮฑฯ„ฮน ฮšฯ…ฯฮฏฮฟฯ…ยท
11.10. ฮ•แฝฮปฮฟฮณฮทฮผฮญฮฝฮท แผก แผฯฯ‡ฮฟฮผฮญฮฝฮท ฮฒฮฑฯƒฮนฮปฮตฮฏฮฑ ฯ„ฮฟแฟฆ ฯ€ฮฑฯ„ฯแฝธฯ‚ แผกฮผแฟถฮฝ ฮ”ฮฑฯ…ฮตฮฏฮดยท แฝฉฯƒฮฑฮฝฮฝแฝฐ แผฮฝ ฯ„ฮฟแฟ–ฯ‚ แฝ‘ฯˆฮฏฯƒฯ„ฮฟฮนฯ‚.
11.11. ฮšฮฑแฝถ ฮตแผฐฯƒแฟ†ฮปฮธฮตฮฝ ฮตแผฐฯ‚ แผธฮตฯฮฟฯƒฯŒฮปฯ…ฮผฮฑ ฮตแผฐฯ‚ ฯ„แฝธ แผฑฮตฯฯŒฮฝยท ฮบฮฑแฝถ ฯ€ฮตฯฮนฮฒฮปฮตฯˆฮฌฮผฮตฮฝฮฟฯ‚ ฯ€ฮฌฮฝฯ„ฮฑ แฝ€ฯˆแฝฒ แผคฮดฮท ฮฟแฝ”ฯƒฮทฯ‚ ฯ„แฟ†ฯ‚ แฝฅฯฮฑฯ‚ แผฮพแฟ†ฮปฮธฮตฮฝ ฮตแผฐฯ‚ ฮ’ฮทฮธฮฑฮฝฮฏฮฑฮฝ ฮผฮตฯ„แฝฐ ฯ„แฟถฮฝ ฮดฯŽฮดฮตฮบฮฑ.

11.15. ฮšฮฑแฝถ แผ”ฯฯ‡ฮฟฮฝฯ„ฮฑฮน ฮตแผฐฯ‚ แผธฮตฯฮฟฯƒฯŒฮปฯ…ฮผฮฑ. ฮšฮฑแฝถ ฮตแผฐฯƒฮตฮปฮธแฝผฮฝ ฮตแผฐฯ‚ ฯ„แฝธ แผฑฮตฯแฝธฮฝ แผคฯฮพฮฑฯ„ฮฟ แผฮบฮฒฮฌฮปฮปฮตฮนฮฝ ฯ„ฮฟแฝบฯ‚ ฯ€ฯ‰ฮปฮฟแฟฆฮฝฯ„ฮฑฯ‚ ฮบฮฑแฝถ ฯ„ฮฟแฝบฯ‚ แผ€ฮณฮฟฯฮฌฮถฮฟฮฝฯ„ฮฑฯ‚ แผฮฝ ฯ„แฟท แผฑฮตฯแฟท, ฮบฮฑแฝถ ฯ„แฝฐฯ‚ ฯ„ฯฮฑฯ€ฮญฮถฮฑฯ‚ ฯ„แฟถฮฝ ฮบฮฟฮปฮปฯ…ฮฒฮนฯƒฯ„แฟถฮฝ ฮบฮฑแฝถ ฯ„แฝฐฯ‚ ฮบฮฑฮธฮญฮดฯฮฑฯ‚ ฯ„แฟถฮฝ ฯ€ฯ‰ฮปฮฟฯฮฝฯ„ฯ‰ฮฝ ฯ„แฝฐฯ‚ ฯ€ฮตฯฮนฯƒฯ„ฮตฯแฝฐฯ‚ ฮบฮฑฯ„ฮญฯƒฯ„ฯฮตฯˆฮตฮฝ
11.16. ฮบฮฑแฝถ ฮฟแฝฮบ แผคฯ†ฮนฮตฮฝ แผตฮฝฮฑ ฯ„ฮนฯ‚ ฮดฮนฮตฮฝฮญฮณฮบแฟƒ ฯƒฮบฮตแฟฆฮฟฯ‚ ฮดฮนแฝฐ ฯ„ฮฟแฟฆ แผฑฮตฯฮฟแฟฆ,
11.17. ฮบฮฑแฝถ แผฮดฮฏฮดฮฑฯƒฮบฮตฮฝ ฮบฮฑแฝถ แผ”ฮปฮตฮณฮตฮฝ ฮŸแฝ ฮณฮญฮณฯฮฑฯ€ฯ„ฮฑฮน แฝ…ฯ„ฮน แฝ‰ ฮฟแผถฮบฯŒฯ‚ ฮผฮฟฯ… ฮฟแผถฮบฮฟฯ‚ ฯ€ฯฮฟฯƒฮตฯ…ฯ‡แฟ†ฯ‚ ฮบฮปฮทฮธฮฎฯƒฮตฯ„ฮฑฮน ฯ€แพถฯƒฮนฮฝ ฯ„ฮฟแฟ–ฯ‚ แผ”ฮธฮฝฮตฯƒฮนฮฝ; แฝ‘ฮผฮตแฟ–ฯ‚ ฮดแฝฒ ฯ€ฮตฯ€ฮฟฮนฮฎฮบฮฑฯ„ฮต ฮฑแฝฯ„แฝธฮฝ ฯƒฯ€ฮฎฮปฮฑฮนฮฟฮฝ ฮปแฟƒฯƒฯ„แฟถฮฝ.
12.42. ฮบฮฑแฝถ แผฮปฮธฮฟแฟฆฯƒฮฑ ฮผฮฏฮฑ ฯ‡ฮฎฯฮฑ ฯ€ฯ„ฯ‰ฯ‡แฝด แผ”ฮฒฮฑฮปฮตฮฝ ฮปฮตฯ€ฯ„แฝฐ ฮดฯฮฟ, แฝ… แผฯƒฯ„ฮนฮฝ ฮบฮฟฮดฯฮฌฮฝฯ„ฮทฯ‚.
14.10. ฮšฮฑแฝถ แผธฮฟฯฮดฮฑฯ‚ แผธฯƒฮบฮฑฯฮนแฝผฮธ แฝ ฮตแผทฯ‚ ฯ„แฟถฮฝ ฮดฯŽฮดฮตฮบฮฑ แผ€ฯ€แฟ†ฮปฮธฮตฮฝ ฯ€ฯแฝธฯ‚ ฯ„ฮฟแฝบฯ‚ แผ€ฯฯ‡ฮนฮตฯฮตแฟ–ฯ‚ แผตฮฝฮฑ ฮฑแฝฯ„แฝธฮฝ ฯ€ฮฑฯฮฑฮดฮฟแฟ– ฮฑแฝฯ„ฮฟแฟ–ฯ‚. 14.11. ฮฟแผฑ ฮดแฝฒ แผ€ฮบฮฟฯฯƒฮฑฮฝฯ„ฮตฯ‚ แผฯ‡ฮฌฯฮทฯƒฮฑฮฝ ฮบฮฑแฝถ แผฯ€ฮทฮณฮณฮตฮฏฮปฮฑฮฝฯ„ฮฟ ฮฑแฝฯ„แฟท แผ€ฯฮณฯฯฮนฮฟฮฝ ฮดฮฟแฟฆฮฝฮฑฮน. ฮบฮฑแฝถ แผฮถฮฎฯ„ฮตฮน ฯ€แฟถฯ‚ ฮฑแฝฯ„แฝธฮฝ ฮตแฝฮบฮฑฮฏฯฯ‰ฯ‚ ฯ€ฮฑฯฮฑฮดฮฟแฟ–.
14.21. แฝ…ฯ„ฮน แฝ ฮผแฝฒฮฝ ฯ…แผฑแฝธฯ‚ ฯ„ฮฟแฟฆ แผ€ฮฝฮธฯฯŽฯ€ฮฟฯ… แฝ‘ฯ€ฮฌฮณฮตฮน ฮบฮฑฮธแฝผฯ‚ ฮณฮญฮณฯฮฑฯ€ฯ„ฮฑฮน ฯ€ฮตฯแฝถ ฮฑแฝฯ„ฮฟแฟฆ, ฮฟแฝฮฑแฝถ ฮดแฝฒ ฯ„แฟท แผ€ฮฝฮธฯฯŽฯ€แฟณ แผฮบฮตฮฏฮฝแฟณ ฮดฮนสผ ฮฟแฝ— แฝ ฯ…แผฑแฝธฯ‚ ฯ„ฮฟแฟฆ แผ€ฮฝฮธฯฯŽฯ€ฮฟฯ… ฯ€ฮฑฯฮฑฮดฮฏฮดฮฟฯ„ฮฑฮนยท ฮบฮฑฮปแฝธฮฝ ฮฑแฝฯ„แฟท ฮตแผฐ ฮฟแฝฮบ แผฮณฮตฮฝฮฝฮฎฮธฮท แฝ แผ„ฮฝฮธฯฯ‰ฯ€ฮฟฯ‚ แผฮบฮตแฟ–ฮฝฮฟฯ‚.
14.34. ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮ ฮตฯฮฏฮปฯ…ฯ€ฯŒฯ‚ แผฯƒฯ„ฮนฮฝ แผก ฯˆฯ…ฯ‡ฮฎ ฮผฮฟฯ… แผ•ฯ‰ฯ‚ ฮธฮฑฮฝฮฌฯ„ฮฟฯ…ยท ฮผฮตฮฏฮฝฮฑฯ„ฮต แฝงฮดฮต ฮบฮฑแฝถ ฮณฯฮทฮณฮฟฯฮตแฟ–ฯ„ฮต.
14.43. ฮšฮฑแฝถ ฮตแฝฮธแฝบฯ‚ แผ”ฯ„ฮน ฮฑแฝฯ„ฮฟแฟฆ ฮปฮฑฮปฮฟแฟฆฮฝฯ„ฮฟฯ‚ ฯ€ฮฑฯฮฑฮณฮฏฮฝฮตฯ„ฮฑฮน แฝ แผธฮฟฯฮดฮฑฯ‚ ฮตแผทฯ‚ ฯ„แฟถฮฝ ฮดฯŽฮดฮตฮบฮฑ ฮบฮฑแฝถ ฮผฮตฯ„สผ ฮฑแฝฯ„ฮฟแฟฆ แฝ„ฯ‡ฮปฮฟฯ‚ ฮผฮตฯ„แฝฐ ฮผฮฑฯ‡ฮฑฮนฯแฟถฮฝ ฮบฮฑแฝถ ฮพฯฮปฯ‰ฮฝ ฯ€ฮฑฯแฝฐ ฯ„แฟถฮฝ แผ€ฯฯ‡ฮนฮตฯฮญฯ‰ฮฝ ฮบฮฑแฝถ ฯ„แฟถฮฝ ฮณฯฮฑฮผฮผฮฑฯ„ฮญฯ‰ฮฝ ฮบฮฑแฝถ ฯ„แฟถฮฝ ฯ€ฯฮตฯƒฮฒฯ…ฯ„ฮญฯฯ‰ฮฝ. 14.44. ฮดฮตฮดฯŽฮบฮตฮน ฮดแฝฒ แฝ ฯ€ฮฑฯฮฑฮดฮนฮดฮฟแฝบฯ‚ ฮฑแฝฯ„แฝธฮฝ ฯƒฯฯƒฯƒฮทฮผฮฟฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮปฮญฮณฯ‰ฮฝ แฝ‹ฮฝ แผ‚ฮฝ ฯ†ฮนฮปฮฎฯƒฯ‰ ฮฑแฝฯ„ฯŒฯ‚ แผฯƒฯ„ฮนฮฝยท ฮบฯฮฑฯ„ฮฎฯƒฮฑฯ„ฮต ฮฑแฝฯ„แฝธฮฝ ฮบฮฑแฝถ แผ€ฯ€ฮฌฮณฮตฯ„ฮต แผ€ฯƒฯ†ฮฑฮปแฟถฯ‚. 14.45. ฮบฮฑแฝถ แผฮปฮธแฝผฮฝ ฮตแฝฮธแฝบฯ‚ ฯ€ฯฮฟฯƒฮตฮปฮธแฝผฮฝ ฮฑแฝฯ„แฟท ฮปฮญฮณฮตฮน แฟฌฮฑฮฒฮฒฮตฮฏ, ฮบฮฑแฝถ ฮบฮฑฯ„ฮตฯ†ฮฏฮปฮทฯƒฮตฮฝ ฮฑแฝฯ„ฯŒฮฝ.
14.49. ฮบฮฑฮธสผ แผกฮผฮญฯฮฑฮฝ แผคฮผฮทฮฝ ฯ€ฯแฝธฯ‚ แฝ‘ฮผแพถฯ‚ แผฮฝ ฯ„แฟท แผฑฮตฯแฟท ฮดฮนฮดฮฌฯƒฮบฯ‰ฮฝ ฮบฮฑแฝถ ฮฟแฝฮบ แผฮบฯฮฑฯ„ฮฎฯƒฮฑฯ„ฮญ ฮผฮตยท แผ€ฮปฮปสผ แผตฮฝฮฑ ฯ€ฮปฮทฯฯ‰ฮธแฟถฯƒฮนฮฝ ฮฑแผฑ ฮณฯฮฑฯ†ฮฑฮฏ. 14.50. ฮบฮฑแฝถ แผ€ฯ†ฮญฮฝฯ„ฮตฯ‚ ฮฑแฝฯ„แฝธฮฝ แผ”ฯ†ฯ…ฮณฮฟฮฝ ฯ€ฮฌฮฝฯ„ฮตฯ‚.''. None
1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, \'Make ready the way of the Lord! Make his paths straight!\'" 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins.

1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.
1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes.
1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out,
1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!"
1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!"
1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him.
1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!"
1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. ' "
1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. " '
3.19. and Judas Iscariot, who also betrayed him. He came into a house.
6.3. Isn\'t this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren\'t his sisters here with us?" They were offended at him.
9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let\'s make three tents: one for you, one for Moses, and one for Elijah."' "9.6. For he didn't know what to say, for they were very afraid. " '9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only.
11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples, 1
1.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, \'Why are you doing this?\' say, \'The Lord needs him;\' and immediately he will send him back here." 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt?" 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord!
11.10. Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!"
11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve.

11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves.
11.16. He would not allow anyone to carry a container through the temple.
11.17. He taught, saying to them, "Isn\'t it written, \'My house will be called a house of prayer for all the nations?\' But you have made it a den of robbers!"
12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans.
14.10. Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. 14.11. They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him.
14.21. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born."
14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch."
14.43. Immediately, while he was still speaking, Judas, one of the twelve, came -- and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders. 14.44. Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely." 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him.
14.49. I was daily with you in the temple teaching, and you didn\'t arrest me. But this is so that the Scriptures might be fulfilled." 14.50. They all left him, and fled. ''. None
58. New Testament, Matthew, 1.3-1.6, 1.23, 2.13-2.15, 2.22, 5.17-5.20, 9.24, 12.1-12.8, 13.55, 19.5, 21.1-21.9, 26.14-26.16, 26.21, 26.23-26.25, 26.47-26.50, 27.3-27.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Armozel, betrayal by Judas โ€ข Fragments of Papias, and Judas โ€ข Jesus, betrayal by Judas of โ€ข Jesus, relationship with Judas of โ€ข Judah โ€ข Judah (biblical) โ€ข Judah (person) โ€ข Judah Maccabee โ€ข Judah the Patriarch, Judaic traditions, law in โ€ข Judas โ€ข Judas Iscariot โ€ข Judas Maccabaeus โ€ข Judas Maccabaeus, Judith, Book of โ€ข Judas, โ€ข Judas, Biblical appearances of โ€ข Judas, New Testament appearances of โ€ข Judas, as one of the twelve disciples โ€ข Judas, as thirteenth demon โ€ข Judas, betrayal of Jesus by โ€ข Judas, comparison with Thomas of โ€ข Judas, death of โ€ข Judas, departure from the Last Supper of โ€ข Judas, designation of Jesus as โ€œRabbiโ€ by โ€ข Judas, dual nature of โ€ข Judas, function of figure of โ€ข Judas, motivation and knowledge in actions โ€ข Judas, name of โ€ข Judas, rehabilitation of โ€ข Judas, relationship with Jesus of โ€ข Judas, separation from other disciples of โ€ข Judas, special knowledge of โ€ข Judas, the thirty pieces of silver of โ€ข Judas, visions of โ€ข Jude, letter of โ€ข Judea, Judah โ€ข Onan (son of Judah) โ€ข Tamar (daughter-in-law of Judah), daughter of Aram โ€ข Tamar (daughter-in-law of Judah), daughter of Mardi โ€ข Tamar (daughter-in-law of Judah), daughter of Shem โ€ข Tamar and Judah โ€ข Testament of Judah โ€ข Thomas, comparison to Judas of โ€ข betrayal of Jesus, role of Judas in โ€ข demons, Judas as the thirteenth โ€ข disciples, replacement of Judas among โ€ข disciples, separation of Judas from โ€ข dramatic effects, in the Gospel of Judas โ€ข dramatic effects, in the Gospel of Judas, of invisible action โ€ข dramatic effects, in the Gospel of Judas, of the double denouement โ€ข setting, of the Gospel of Judas โ€ข sources, of the Gospel of Judas, in opening and closing โ€ข sources, of the Gospel of Judas, laughter of Jesus โ€ข sources, of the Gospel of Judas, parable of the sower โ€ข syntax, in the Gospel of Judas, incipit

 Found in books: Allen and Dunne (2022) 92; Azar (2016) 190; Berglund Crostini and Kelhoffer (2022) 220; Bird and Harrower (2021) 341; Breytenbach and Tzavella (2022) 275, 322; Corley (2002) 74; Corrigan and Rasimus (2013) 132; Esler (2000) 144, 145; Ganzel and Holtz (2020) 168, 169; Gordon (2020) 177; Gruen (2011) 291; Huttner (2013) 217; Klein and Wienand (2022) 299; Levison (2009) 257; Monnickendam (2020) 179, 216; Potter Suh and Holladay (2021) 324, 330; Richter et al. (2015) 171; Roskovec and Huลกek (2021) 110; Ruzer (2020) 126; Salvesen et al (2020) 201; Schwartz (2008) 168; Scopello (2008) 30, 35, 60, 62, 69, 74, 75, 84, 86, 89, 100, 101, 102, 103, 104, 105, 106, 107, 135, 136, 177; Visnjic (2021) 177; Zawanowska and Wilk (2022) 446, 527


1.3. แผธฮฟฯฮดฮฑฯ‚ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ ฮฆฮฑฯแฝฒฯ‚ ฮบฮฑแฝถ ฯ„แฝธฮฝ ฮ–ฮฑฯแฝฐ แผฮบ ฯ„แฟ†ฯ‚ ฮ˜ฮฌฮผฮฑฯ, ฮฆฮฑฯแฝฒฯ‚ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ แผ™ฯƒฯฯŽฮผ, แผ™ฯƒฯแฝผฮผ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ แผˆฯฮฌฮผ, 1.4. แผˆฯแฝฐฮผ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ แผˆฮผฮนฮฝฮฑฮดฮฌฮฒ, แผˆฮผฮนฮฝฮฑฮดแฝฐฮฒ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ ฮฮฑฮฑฯƒฯƒฯŽฮฝ, ฮฮฑฮฑฯƒฯƒแฝผฮฝ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ ฮฃฮฑฮปฮผฯŽฮฝ, 1.5. ฮฃฮฑฮปฮผแฝผฮฝ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ ฮ’ฮฟแฝฒฯ‚ แผฮบ ฯ„แฟ†ฯ‚ แฟฌฮฑฯ‡ฮฌฮฒ, ฮ’ฮฟแฝฒฯ‚ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ แผธฯ‰ฮฒแฝดฮด แผฮบ ฯ„แฟ†ฯ‚ แฟฌฮฟฯฮธ, แผธฯ‰ฮฒแฝดฮด ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ แผธฮตฯƒฯƒฮฑฮฏ, 1.6. แผธฮตฯƒฯƒฮฑแฝถ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ ฮ”ฮฑฯ…ฮตแฝถฮด ฯ„แฝธฮฝ ฮฒฮฑฯƒฮนฮปฮญฮฑ. ฮ”ฮฑฯ…ฮตแฝถฮด ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯƒฮตฮฝ ฯ„แฝธฮฝ ฮฃฮฟฮปฮฟฮผแฟถฮฝฮฑ แผฮบ ฯ„แฟ†ฯ‚ ฯ„ฮฟแฟฆ ฮŸแฝฯฮฏฮฟฯ…,
1.23. แผธฮดฮฟแฝบ แผก ฯ€ฮฑฯฮธฮญฮฝฮฟฯ‚ แผฮฝ ฮณฮฑฯƒฯ„ฯแฝถ แผ•ฮพฮตฮน ฮบฮฑแฝถ ฯ„ฮญฮพฮตฯ„ฮฑฮน ฯ…แผฑฯŒฮฝ, ฮบฮฑแฝถ ฮบฮฑฮปฮญฯƒฮฟฯ…ฯƒฮนฮฝ ฯ„แฝธ แฝ„ฮฝฮฟฮผฮฑ ฮฑแฝฯ„ฮฟแฟฆ แผ˜ฮผฮผฮฑฮฝฮฟฯ…ฮฎฮปยท แฝ… แผฯƒฯ„ฮนฮฝ ฮผฮตฮธฮตฯฮผฮทฮฝฮตฯ…ฯŒฮผฮตฮฝฮฟฮฝ ฮœฮตฮธสผ แผกฮผแฟถฮฝ แฝ ฮธฮตฯŒฯ‚.
2.13. แผˆฮฝฮฑฯ‡ฯ‰ฯฮทฯƒฮฌฮฝฯ„ฯ‰ฮฝ ฮดแฝฒ ฮฑแฝฯ„แฟถฮฝ แผฐฮดฮฟแฝบ แผ„ฮณฮณฮตฮปฮฟฯ‚ ฮšฯ…ฯฮฏฮฟฯ… ฯ†ฮฑฮฏฮฝฮตฯ„ฮฑฮน ฮบฮฑฯ„สผ แฝ„ฮฝฮฑฯ ฯ„แฟท แผธฯ‰ฯƒแฝดฯ† ฮปฮญฮณฯ‰ฮฝ แผ˜ฮณฮตฯฮธฮตแฝถฯ‚ ฯ€ฮฑฯฮฌฮปฮฑฮฒฮต ฯ„แฝธ ฯ€ฮฑฮนฮดฮฏฮฟฮฝ ฮบฮฑแฝถ ฯ„แฝดฮฝ ฮผฮทฯ„ฮญฯฮฑ ฮฑแฝฯ„ฮฟแฟฆ ฮบฮฑแฝถ ฯ†ฮตแฟฆฮณฮต ฮตแผฐฯ‚ ฮ‘แผดฮณฯ…ฯ€ฯ„ฮฟฮฝ, ฮบฮฑแฝถ แผดฯƒฮธฮน แผฮบฮตแฟ– แผ•ฯ‰ฯ‚ แผ‚ฮฝ ฮตแผดฯ€ฯ‰ ฯƒฮฟฮนยท ฮผฮญฮปฮปฮตฮน ฮณแฝฐฯ แผฉฯแฟดฮดฮทฯ‚ ฮถฮทฯ„ฮตแฟ–ฮฝ ฯ„แฝธ ฯ€ฮฑฮนฮดฮฏฮฟฮฝ ฯ„ฮฟแฟฆ แผ€ฯ€ฮฟฮปฮญฯƒฮฑฮน ฮฑแฝฯ„ฯŒ. 2.14. แฝ ฮดแฝฒ แผฮณฮตฯฮธฮตแฝถฯ‚ ฯ€ฮฑฯฮญฮปฮฑฮฒฮต ฯ„แฝธ ฯ€ฮฑฮนฮดฮฏฮฟฮฝ ฮบฮฑแฝถ ฯ„แฝดฮฝ ฮผฮทฯ„ฮญฯฮฑ ฮฑแฝฯ„ฮฟแฟฆ ฮฝฯ…ฮบฯ„แฝธฯ‚ ฮบฮฑแฝถ แผ€ฮฝฮตฯ‡ฯŽฯฮทฯƒฮตฮฝ ฮตแผฐฯ‚ ฮ‘แผดฮณฯ…ฯ€ฯ„ฮฟฮฝ, ฮบฮฑแฝถ แผฆฮฝ แผฮบฮตแฟ– แผ•ฯ‰ฯ‚ ฯ„แฟ†ฯ‚ ฯ„ฮตฮปฮตฯ…ฯ„แฟ†ฯ‚ แผฉฯแฟดฮดฮฟฯ…ยท 2.15. แผตฮฝฮฑ ฯ€ฮปฮทฯฯ‰ฮธแฟ‡ ฯ„แฝธ แฟฅฮทฮธแฝฒฮฝ แฝ‘ฯ€แฝธ ฮšฯ…ฯฮฏฮฟฯ… ฮดฮนแฝฐ ฯ„ฮฟแฟฆ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฟฯ… ฮปฮญฮณฮฟฮฝฯ„ฮฟฯ‚ แผ˜ฮพ ฮ‘แผฐฮณฯฯ€ฯ„ฮฟฯ… แผฮบฮฌฮปฮตฯƒฮฑ ฯ„แฝธฮฝ ฯ…แผฑฯŒฮฝ ฮผฮฟฯ… .
2.22. แผ€ฮบฮฟฯฯƒฮฑฯ‚ ฮดแฝฒ แฝ…ฯ„ฮน แผˆฯฯ‡ฮญฮปฮฑฮฟฯ‚ ฮฒฮฑฯƒฮนฮปฮตฯฮตฮน ฯ„แฟ†ฯ‚ แผธฮฟฯ…ฮดฮฑฮฏฮฑฯ‚ แผ€ฮฝฯ„แฝถ ฯ„ฮฟแฟฆ ฯ€ฮฑฯ„ฯแฝธฯ‚ ฮฑแฝฯ„ฮฟแฟฆ แผฉฯแฟดฮดฮฟฯ… แผฯ†ฮฟฮฒฮฎฮธฮท แผฮบฮตแฟ– แผ€ฯ€ฮตฮปฮธฮตแฟ–ฮฝยท ฯ‡ฯฮทฮผฮฑฯ„ฮนฯƒฮธฮตแฝถฯ‚ ฮดแฝฒ ฮบฮฑฯ„สผ แฝ„ฮฝฮฑฯ แผ€ฮฝฮตฯ‡ฯŽฯฮทฯƒฮตฮฝ ฮตแผฐฯ‚ ฯ„แฝฐ ฮผฮญฯฮท ฯ„แฟ†ฯ‚ ฮ“ฮฑฮปฮนฮปฮฑฮฏฮฑฯ‚,
5.17. ฮœแฝด ฮฝฮฟฮผฮฏฯƒฮทฯ„ฮต แฝ…ฯ„ฮน แผฆฮปฮธฮฟฮฝ ฮบฮฑฯ„ฮฑฮปแฟฆฯƒฮฑฮน ฯ„แฝธฮฝ ฮฝฯŒฮผฮฟฮฝ แผข ฯ„ฮฟแฝบฯ‚ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฑฯ‚ยท ฮฟแฝฮบ แผฆฮปฮธฮฟฮฝ ฮบฮฑฯ„ฮฑฮปแฟฆฯƒฮฑฮน แผ€ฮปฮปแฝฐ ฯ€ฮปฮทฯแฟถฯƒฮฑฮนยท 5.18. แผ€ฮผแฝดฮฝ ฮณแฝฐฯ ฮปฮญฮณฯ‰ แฝ‘ฮผแฟ–ฮฝ, แผ•ฯ‰ฯ‚ แผ‚ฮฝ ฯ€ฮฑฯฮญฮปฮธแฟƒ แฝ ฮฟแฝฯฮฑฮฝแฝธฯ‚ ฮบฮฑแฝถ แผก ฮณแฟ†, แผฐแฟถฯ„ฮฑ แผ“ฮฝ แผข ฮผฮฏฮฑ ฮบฮตฯฮญฮฑ ฮฟแฝ ฮผแฝด ฯ€ฮฑฯฮญฮปฮธแฟƒ แผ€ฯ€แฝธ ฯ„ฮฟแฟฆ ฮฝฯŒฮผฮฟฯ… แผ•ฯ‰ฯ‚ แผ‚ฮฝ ฯ€ฮฌฮฝฯ„ฮฑ ฮณฮญฮฝฮทฯ„ฮฑฮน. 5.19. แฝƒฯ‚ แผแฝฐฮฝ ฮฟแฝ–ฮฝ ฮปฯฯƒแฟƒ ฮผฮฏฮฑฮฝ ฯ„แฟถฮฝ แผฮฝฯ„ฮฟฮปแฟถฮฝ ฯ„ฮฟฯฯ„ฯ‰ฮฝ ฯ„แฟถฮฝ แผฮปฮฑฯ‡ฮฏฯƒฯ„ฯ‰ฮฝ ฮบฮฑแฝถ ฮดฮนฮดฮฌฮพแฟƒ ฮฟแฝ•ฯ„ฯ‰ฯ‚ ฯ„ฮฟแฝบฯ‚ แผ€ฮฝฮธฯฯŽฯ€ฮฟฯ…ฯ‚, แผฮปฮฌฯ‡ฮนฯƒฯ„ฮฟฯ‚ ฮบฮปฮทฮธฮฎฯƒฮตฯ„ฮฑฮน แผฮฝ ฯ„แฟ‡ ฮฒฮฑฯƒฮนฮปฮตฮฏแพณ ฯ„แฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝยท แฝƒฯ‚ ฮดสผ แผ‚ฮฝ ฯ€ฮฟฮนฮฎฯƒแฟƒ ฮบฮฑแฝถ ฮดฮนฮดฮฌฮพแฟƒ, ฮฟแฝ—ฯ„ฮฟฯ‚ ฮผฮญฮณฮฑฯ‚ ฮบฮปฮทฮธฮฎฯƒฮตฯ„ฮฑฮน แผฮฝ ฯ„แฟ‡ ฮฒฮฑฯƒฮนฮปฮตฮฏแพณ ฯ„แฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ. 5.20. ฮปฮญฮณฯ‰ ฮณแฝฐฯ แฝ‘ฮผแฟ–ฮฝ แฝ…ฯ„ฮน แผแฝฐฮฝ ฮผแฝด ฯ€ฮตฯฮนฯƒฯƒฮตฯฯƒแฟƒ แฝ‘ฮผแฟถฮฝ แผก ฮดฮนฮบฮฑฮนฮฟฯƒฯฮฝฮท ฯ€ฮปฮตแฟ–ฮฟฮฝ ฯ„แฟถฮฝ ฮณฯฮฑฮผฮผฮฑฯ„ฮญฯ‰ฮฝ ฮบฮฑแฝถ ฮฆฮฑฯฮนฯƒฮฑฮฏฯ‰ฮฝ, ฮฟแฝ ฮผแฝด ฮตแผฐฯƒฮญฮปฮธฮทฯ„ฮต ฮตแผฐฯ‚ ฯ„แฝดฮฝ ฮฒฮฑฯƒฮนฮปฮตฮฏฮฑฮฝ ฯ„แฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ.
9.24. แผ”ฮปฮตฮณฮตฮฝ แผˆฮฝฮฑฯ‡ฯ‰ฯฮตแฟ–ฯ„ฮต, ฮฟแฝ ฮณแฝฐฯ แผ€ฯ€ฮญฮธฮฑฮฝฮตฮฝ ฯ„แฝธ ฮบฮฟฯฮฌฯƒฮนฮฟฮฝ แผ€ฮปฮปแฝฐ ฮบฮฑฮธฮตฯฮดฮตฮนยท ฮบฮฑแฝถ ฮบฮฑฯ„ฮตฮณฮญฮปฯ‰ฮฝ ฮฑแฝฯ„ฮฟแฟฆ.
12.1. แผ˜ฮฝ แผฮบฮตฮฏฮฝแฟณ ฯ„แฟท ฮบฮฑฮนฯแฟท แผฯ€ฮฟฯฮตฯฮธฮท แฝ แผธฮทฯƒฮฟแฟฆฯ‚ ฯ„ฮฟแฟ–ฯ‚ ฯƒฮฌฮฒฮฒฮฑฯƒฮนฮฝ ฮดฮนแฝฐ ฯ„แฟถฮฝ ฯƒฯ€ฮฟฯฮฏฮผฯ‰ฮฝยท ฮฟแผฑ ฮดแฝฒ ฮผฮฑฮธฮทฯ„ฮฑแฝถ ฮฑแฝฯ„ฮฟแฟฆ แผฯ€ฮตฮฏฮฝฮฑฯƒฮฑฮฝ, ฮบฮฑแฝถ แผคฯฮพฮฑฮฝฯ„ฮฟ ฯ„ฮฏฮปฮปฮตฮนฮฝ ฯƒฯ„ฮฌฯ‡ฯ…ฮฑฯ‚ ฮบฮฑแฝถ แผฯƒฮธฮฏฮตฮนฮฝ. 12.2. ฮฟแผฑ ฮดแฝฒ ฮฆฮฑฯฮนฯƒฮฑแฟ–ฮฟฮน แผฐฮดฯŒฮฝฯ„ฮตฯ‚ ฮตแผถฯ€ฮฑฮฝ ฮฑแฝฯ„แฟท แผธฮดฮฟแฝบ ฮฟแผฑ ฮผฮฑฮธฮทฯ„ฮฑฮฏ ฯƒฮฟฯ… ฯ€ฮฟฮนฮฟแฟฆฯƒฮนฮฝ แฝƒ ฮฟแฝฮบ แผ”ฮพฮตฯƒฯ„ฮนฮฝ ฯ€ฮฟฮนฮตแฟ–ฮฝ แผฮฝ ฯƒฮฑฮฒฮฒฮฌฯ„แฟณ. 12.3. แฝ ฮดแฝฒ ฮตแผถฯ€ฮตฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮŸแฝฮบ แผ€ฮฝฮญฮณฮฝฯ‰ฯ„ฮต ฯ„ฮฏ แผฯ€ฮฟฮฏฮทฯƒฮตฮฝ ฮ”ฮฑฯ…ฮตแฝถฮด แฝ…ฯ„ฮต แผฯ€ฮตฮฏฮฝฮฑฯƒฮตฮฝ ฮบฮฑแฝถ ฮฟแผฑ ฮผฮตฯ„สผ ฮฑแฝฯ„ฮฟแฟฆ; 12.4. ฯ€แฟถฯ‚ ฮตแผฐฯƒแฟ†ฮปฮธฮตฮฝ ฮตแผฐฯ‚ ฯ„แฝธฮฝ ฮฟแผถฮบฮฟฮฝ ฯ„ฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฯ„ฮฟแฝบฯ‚ แผ„ฯฯ„ฮฟฯ…ฯ‚ ฯ„แฟ†ฯ‚ ฯ€ฯฮฟฮธฮญฯƒฮตฯ‰ฯ‚ แผ”ฯ†ฮฑฮณฮฟฮฝ, แฝƒ ฮฟแฝฮบ แผฮพแฝธฮฝ แผฆฮฝ ฮฑแฝฯ„แฟท ฯ†ฮฑฮณฮตแฟ–ฮฝ ฮฟแฝฮดแฝฒ ฯ„ฮฟแฟ–ฯ‚ ฮผฮตฯ„สผ ฮฑแฝฯ„ฮฟแฟฆ ฮตแผฐ ฮผแฝด ฯ„ฮฟแฟ–ฯ‚ แผฑฮตฯฮตแฟฆฯƒฮนฮฝ ฮผฯŒฮฝฮฟฮนฯ‚; 12.5. แผข ฮฟแฝฮบ แผ€ฮฝฮญฮณฮฝฯ‰ฯ„ฮต แผฮฝ ฯ„แฟท ฮฝฯŒฮผแฟณ แฝ…ฯ„ฮน ฯ„ฮฟแฟ–ฯ‚ ฯƒฮฌฮฒฮฒฮฑฯƒฮนฮฝ ฮฟแผฑ แผฑฮตฯฮตแฟ–ฯ‚ แผฮฝ ฯ„แฟท แผฑฮตฯแฟท ฯ„แฝธ ฯƒฮฌฮฒฮฒฮฑฯ„ฮฟฮฝ ฮฒฮตฮฒฮทฮปฮฟแฟฆฯƒฮนฮฝ ฮบฮฑแฝถ แผ€ฮฝฮฑฮฏฯ„ฮนฮฟฮฏ ฮตแผฐฯƒฮนฮฝ; 12.6. ฮปฮญฮณฯ‰ ฮดแฝฒ แฝ‘ฮผแฟ–ฮฝ แฝ…ฯ„ฮน ฯ„ฮฟแฟฆ แผฑฮตฯฮฟแฟฆ ฮผฮตแฟ–ฮถฯŒฮฝ แผฯƒฯ„ฮนฮฝ แฝงฮดฮต. 12.7. ฮตแผฐ ฮดแฝฒ แผฮณฮฝฯŽฮบฮตฮนฯ„ฮต ฯ„ฮฏ แผฯƒฯ„ฮนฮฝ แผœฮปฮตฮฟฯ‚ ฮธฮญฮปฯ‰ ฮบฮฑแฝถ ฮฟแฝ ฮธฯ…ฯƒฮฏฮฑฮฝ, ฮฟแฝฮบ แผ‚ฮฝ ฮบฮฑฯ„ฮตฮดฮนฮบฮฌฯƒฮฑฯ„ฮต ฯ„ฮฟแฝบฯ‚ แผ€ฮฝฮฑฮนฯ„ฮฏฮฟฯ…ฯ‚. 12.8. ฮบฯฯฮนฮฟฯ‚ ฮณฮฌฯ แผฯƒฯ„ฮนฮฝ ฯ„ฮฟแฟฆ ฯƒฮฑฮฒฮฒฮฌฯ„ฮฟฯ… แฝ ฯ…แผฑแฝธฯ‚ ฯ„ฮฟแฟฆ แผ€ฮฝฮธฯฯŽฯ€ฮฟฯ….
13.55. ฮฟแฝฯ‡ ฮฟแฝ—ฯ„ฯŒฯ‚ แผฯƒฯ„ฮนฮฝ แฝ ฯ„ฮฟแฟฆ ฯ„ฮญฮบฯ„ฮฟฮฝฮฟฯ‚ ฯ…แผฑฯŒฯ‚; ฮฟแฝฯ‡ แผก ฮผฮฎฯ„ฮทฯ ฮฑแฝฯ„ฮฟแฟฆ ฮปฮญฮณฮตฯ„ฮฑฮน ฮœฮฑฯฮนแฝฐฮผ ฮบฮฑแฝถ ฮฟแผฑ แผ€ฮดฮตฮปฯ†ฮฟแฝถ ฮฑแฝฯ„ฮฟแฟฆ แผธฮฌฮบฯ‰ฮฒฮฟฯ‚ ฮบฮฑแฝถ แผธฯ‰ฯƒแฝดฯ† ฮบฮฑแฝถ ฮฃฮฏฮผฯ‰ฮฝ ฮบฮฑแฝถ แผธฮฟฯฮดฮฑฯ‚;
19.5. ฮบฮฑแฝถ ฮตแผถฯ€ฮตฮฝ แผฮฝฮตฮบฮฑ ฯ„ฮฟฯฯ„ฮฟฯ… ฮบฮฑฯ„ฮฑฮปฮตฮฏฯˆฮตฮน แผ„ฮฝฮธฯฯ‰ฯ€ฮฟฯ‚ ฯ„แฝธฮฝ ฯ€ฮฑฯ„ฮญฯฮฑ ฮบฮฑแฝถ ฯ„แฝดฮฝ ฮผฮทฯ„ฮญฯฮฑ ฮบฮฑแฝถ ฮบฮฟฮปฮปฮทฮธฮฎฯƒฮตฯ„ฮฑฮน ฯ„แฟ‡ ฮณฯ…ฮฝฮฑฮนฮบแฝถ ฮฑแฝฯ„ฮฟแฟฆ, ฮบฮฑแฝถ แผ”ฯƒฮฟฮฝฯ„ฮฑฮน ฮฟแผฑ ฮดฯฮฟ ฮตแผฐฯ‚ ฯƒฮฌฯฮบฮฑ ฮผฮฏฮฑฮฝ;
21.1. ฮšฮฑแฝถ แฝ…ฯ„ฮต แผคฮณฮณฮนฯƒฮฑฮฝ ฮตแผฐฯ‚ แผธฮตฯฮฟฯƒฯŒฮปฯ…ฮผฮฑ ฮบฮฑแฝถ แผฆฮปฮธฮฟฮฝ ฮตแผฐฯ‚ ฮ’ฮทฮธฯ†ฮฑฮณแฝด ฮตแผฐฯ‚ ฯ„แฝธ แฝŒฯฮฟฯ‚ ฯ„แฟถฮฝ แผ˜ฮปฮฑฮนแฟถฮฝ, ฯ„ฯŒฯ„ฮต แผธฮทฯƒฮฟแฟฆฯ‚ แผ€ฯ€ฮญฯƒฯ„ฮตฮนฮปฮตฮฝ ฮดฯฮฟ ฮผฮฑฮธฮทฯ„แฝฐฯ‚ 21.2. ฮปฮญฮณฯ‰ฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฮ ฮฟฯฮตฯฮตฯƒฮธฮต ฮตแผฐฯ‚ ฯ„แฝดฮฝ ฮบฯŽฮผฮทฮฝ ฯ„แฝดฮฝ ฮบฮฑฯ„ฮญฮฝฮฑฮฝฯ„ฮน แฝ‘ฮผแฟถฮฝ, ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ‚ ฮตแฝ‘ฯฮฎฯƒฮตฯ„ฮต แฝ„ฮฝฮฟฮฝ ฮดฮตฮดฮตฮผฮญฮฝฮทฮฝ ฮบฮฑแฝถ ฯ€แฟถฮปฮฟฮฝ ฮผฮตฯ„สผ ฮฑแฝฯ„แฟ†ฯ‚ยท ฮปฯฯƒฮฑฮฝฯ„ฮตฯ‚ แผ€ฮณฮฌฮณฮตฯ„ฮญ ฮผฮฟฮน. 2
1.3. ฮบฮฑแฝถ แผฮฌฮฝ ฯ„ฮนฯ‚ แฝ‘ฮผแฟ–ฮฝ ฮตแผดฯ€แฟƒ ฯ„ฮน, แผฯฮตแฟ–ฯ„ฮต แฝ…ฯ„ฮน แฝ‰ ฮบฯฯฮนฮฟฯ‚ ฮฑแฝฯ„แฟถฮฝ ฯ‡ฯฮตฮฏฮฑฮฝ แผ”ฯ‡ฮตฮนยท ฮตแฝฮธแฝบฯ‚ ฮดแฝฒ แผ€ฯ€ฮฟฯƒฯ„ฮตฮปฮตแฟ– ฮฑแฝฯ„ฮฟฯฯ‚. 21.4. ฮคฮฟแฟฆฯ„ฮฟ ฮดแฝฒ ฮณฮญฮณฮฟฮฝฮตฮฝ แผตฮฝฮฑ ฯ€ฮปฮทฯฯ‰ฮธแฟ‡ ฯ„แฝธ แฟฅฮทฮธแฝฒฮฝ ฮดฮนแฝฐ ฯ„ฮฟแฟฆ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฟฯ… ฮปฮญฮณฮฟฮฝฯ„ฮฟฯ‚ 21.5. ฮ•แผดฯ€ฮฑฯ„ฮต ฯ„แฟ‡ ฮธฯ…ฮณฮฑฯ„ฯแฝถ ฮฃฮนฯŽฮฝ แผธฮดฮฟแฝบ แฝ ฮฒฮฑฯƒฮนฮปฮตฯฯ‚ ฯƒฮฟฯ… แผ”ฯฯ‡ฮตฯ„ฮฑฮฏ ฯƒฮฟฮน ฯ€ฯฮฑแฟขฯ‚ ฮบฮฑแฝถ แผฯ€ฮนฮฒฮตฮฒฮทฮบแฝผฯ‚ แผฯ€แฝถ แฝ„ฮฝฮฟฮฝ ฮบฮฑแฝถ แผฯ€แฝถ ฯ€แฟถฮปฮฟฮฝ ฯ…แผฑแฝธฮฝ แฝ‘ฯ€ฮฟฮถฯ…ฮณฮฏฮฟฯ…. 21.6. ฮ ฮฟฯฮตฯ…ฮธฮญฮฝฯ„ฮตฯ‚ ฮดแฝฒ ฮฟแผฑ ฮผฮฑฮธฮทฯ„ฮฑแฝถ ฮบฮฑแฝถ ฯ€ฮฟฮนฮฎฯƒฮฑฮฝฯ„ฮตฯ‚ ฮบฮฑฮธแฝผฯ‚ ฯƒฯ…ฮฝฮญฯ„ฮฑฮพฮตฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ แฝ แผธฮทฯƒฮฟแฟฆฯ‚ แผคฮณฮฑฮณฮฟฮฝ ฯ„แฝดฮฝ แฝ„ฮฝฮฟฮฝ ฮบฮฑแฝถ ฯ„แฝธฮฝ ฯ€แฟถฮปฮฟฮฝ, 21.7. ฮบฮฑแฝถ แผฯ€ฮญฮธฮทฮบฮฑฮฝ แผฯ€สผ ฮฑแฝฯ„แฟถฮฝ ฯ„แฝฐ แผฑฮผฮฌฯ„ฮนฮฑ, ฮบฮฑแฝถ แผฯ€ฮตฮบฮฌฮธฮนฯƒฮตฮฝ แผฯ€ฮฌฮฝฯ‰ ฮฑแฝฯ„แฟถฮฝ. 21.8. แฝ ฮดแฝฒ ฯ€ฮปฮตแฟ–ฯƒฯ„ฮฟฯ‚ แฝ„ฯ‡ฮปฮฟฯ‚ แผ”ฯƒฯ„ฯฯ‰ฯƒฮฑฮฝ แผ‘ฮฑฯ…ฯ„แฟถฮฝ ฯ„แฝฐ แผฑฮผฮฌฯ„ฮนฮฑ แผฮฝ ฯ„แฟ‡ แฝฮดแฟท, แผ„ฮปฮปฮฟฮน ฮดแฝฒ แผ”ฮบฮฟฯ€ฯ„ฮฟฮฝ ฮบฮปฮฌฮดฮฟฯ…ฯ‚ แผ€ฯ€แฝธ ฯ„แฟถฮฝ ฮดฮญฮฝฮดฯฯ‰ฮฝ ฮบฮฑแฝถ แผฯƒฯ„ฯฯŽฮฝฮฝฯ…ฮฟฮฝ แผฮฝ ฯ„แฟ‡ แฝฮดแฟท. 21.9. ฮฟแผฑ ฮดแฝฒ แฝ„ฯ‡ฮปฮฟฮน ฮฟแผฑ ฯ€ฯฮฟฮฌฮณฮฟฮฝฯ„ฮตฯ‚ ฮฑแฝฯ„แฝธฮฝ ฮบฮฑแฝถ ฮฟแผฑ แผ€ฮบฮฟฮปฮฟฯ…ฮธฮฟแฟฆฮฝฯ„ฮตฯ‚ แผ”ฮบฯฮฑฮถฮฟฮฝ ฮปฮญฮณฮฟฮฝฯ„ฮตฯ‚ แฝฉฯƒฮฑฮฝฮฝแฝฐ ฯ„แฟท ฯ…แผฑแฟท ฮ”ฮฑฯ…ฮตฮฏฮดยท ฮ•แฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ‚ แฝ แผฯฯ‡ฯŒฮผฮตฮฝฮฟฯ‚ แผฮฝ แฝ€ฮฝฯŒฮผฮฑฯ„ฮน ฮšฯ…ฯฮฏฮฟฯ…ยท แฝฉฯƒฮฑฮฝฮฝแฝฐ แผฮฝ ฯ„ฮฟแฟ–ฯ‚ แฝ‘ฯˆฮฏฯƒฯ„ฮฟฮนฯ‚.
26.14. ฮคฯŒฯ„ฮต ฯ€ฮฟฯฮตฯ…ฮธฮตแฝถฯ‚ ฮตแผทฯ‚ ฯ„แฟถฮฝ ฮดฯŽฮดฮตฮบฮฑ, แฝ ฮปฮตฮณฯŒฮผฮตฮฝฮฟฯ‚ แผธฮฟฯฮดฮฑฯ‚ แผธฯƒฮบฮฑฯฮนฯŽฯ„ฮทฯ‚, ฯ€ฯแฝธฯ‚ ฯ„ฮฟแฝบฯ‚ แผ€ฯฯ‡ฮนฮตฯฮตแฟ–ฯ‚ 26.15. ฮตแผถฯ€ฮตฮฝ ฮคฮฏ ฮธฮญฮปฮตฯ„ฮญ ฮผฮฟฮน ฮดฮฟแฟฆฮฝฮฑฮน ฮบแผ€ฮณแฝผ แฝ‘ฮผแฟ–ฮฝ ฯ€ฮฑฯฮฑฮดฯŽฯƒฯ‰ ฮฑแฝฯ„ฯŒฮฝ; ฮฟแผฑ ฮดแฝฒ แผ”ฯƒฯ„ฮทฯƒฮฑฮฝ ฮฑแฝฯ„แฟท ฯ„ฯฮนฮฌฮบฮฟฮฝฯ„ฮฑ แผ€ฯฮณฯฯฮนฮฑ. 26.16. ฮบฮฑแฝถ แผ€ฯ€แฝธ ฯ„ฯŒฯ„ฮต แผฮถฮฎฯ„ฮตฮน ฮตแฝฮบฮฑฮนฯฮฏฮฑฮฝ แผตฮฝฮฑ ฮฑแฝฯ„แฝธฮฝ ฯ€ฮฑฯฮฑฮดแฟท.
26.21. ฮบฮฑแฝถ แผฯƒฮธฮนฯŒฮฝฯ„ฯ‰ฮฝ ฮฑแฝฯ„แฟถฮฝ ฮตแผถฯ€ฮตฮฝ แผˆฮผแฝดฮฝ ฮปฮญฮณฯ‰ แฝ‘ฮผแฟ–ฮฝ แฝ…ฯ„ฮน ฮตแผทฯ‚ แผฮพ แฝ‘ฮผแฟถฮฝ ฯ€ฮฑฯฮฑฮดฯŽฯƒฮตฮน ฮผฮต.
26.23. แฝ ฮดแฝฒ แผ€ฯ€ฮฟฮบฯฮนฮธฮตแฝถฯ‚ ฮตแผถฯ€ฮตฮฝ แฝ‰ แผฮผฮฒฮฌฯˆฮฑฯ‚ ฮผฮตฯ„สผ แผฮผฮฟแฟฆ ฯ„แฝดฮฝ ฯ‡ฮตแฟ–ฯฮฑ แผฮฝ ฯ„แฟท ฯ„ฯฯ…ฮฒฮปฮฏแฟณ ฮฟแฝ—ฯ„ฯŒฯ‚ ฮผฮต ฯ€ฮฑฯฮฑฮดฯŽฯƒฮตฮนยท 26.24. แฝ ฮผแฝฒฮฝ ฯ…แผฑแฝธฯ‚ ฯ„ฮฟแฟฆ แผ€ฮฝฮธฯฯŽฯ€ฮฟฯ… แฝ‘ฯ€ฮฌฮณฮตฮน ฮบฮฑฮธแฝผฯ‚ ฮณฮญฮณฯฮฑฯ€ฯ„ฮฑฮน ฯ€ฮตฯแฝถ ฮฑแฝฯ„ฮฟแฟฆ, ฮฟแฝฮฑแฝถ ฮดแฝฒ ฯ„แฟท แผ€ฮฝฮธฯฯŽฯ€แฟณ แผฮบฮตฮฏฮฝแฟณ ฮดฮนสผ ฮฟแฝ— แฝ ฯ…แผฑแฝธฯ‚ ฯ„ฮฟแฟฆ แผ€ฮฝฮธฯฯŽฯ€ฮฟฯ… ฯ€ฮฑฯฮฑฮดฮฏฮดฮฟฯ„ฮฑฮนยท ฮบฮฑฮปแฝธฮฝ แผฆฮฝ ฮฑแฝฯ„แฟท ฮตแผฐ ฮฟแฝฮบ แผฮณฮตฮฝฮฝฮฎฮธฮท แฝ แผ„ฮฝฮธฯฯ‰ฯ€ฮฟฯ‚ แผฮบฮตแฟ–ฮฝฮฟฯ‚. 26.25. แผ€ฯ€ฮฟฮบฯฮนฮธฮตแฝถฯ‚ ฮดแฝฒ แผธฮฟฯฮดฮฑฯ‚ แฝ ฯ€ฮฑฯฮฑฮดฮนฮดฮฟแฝบฯ‚ ฮฑแฝฯ„แฝธฮฝ ฮตแผถฯ€ฮตฮฝ ฮœฮฎฯ„ฮน แผฮณฯŽ ฮตแผฐฮผฮน, แฟฅฮฑฮฒฮฒฮตฮฏ; ฮปฮญฮณฮตฮน ฮฑแฝฯ„แฟท ฮฃแฝบ ฮตแผถฯ€ฮฑฯ‚.
26.47. ฮšฮฑแฝถ แผ”ฯ„ฮน ฮฑแฝฯ„ฮฟแฟฆ ฮปฮฑฮปฮฟแฟฆฮฝฯ„ฮฟฯ‚ แผฐฮดฮฟแฝบ แผธฮฟฯฮดฮฑฯ‚ ฮตแผทฯ‚ ฯ„แฟถฮฝ ฮดฯŽฮดฮตฮบฮฑ แผฆฮปฮธฮตฮฝ ฮบฮฑแฝถ ฮผฮตฯ„สผ ฮฑแฝฯ„ฮฟแฟฆ แฝ„ฯ‡ฮปฮฟฯ‚ ฯ€ฮฟฮปแฝบฯ‚ ฮผฮตฯ„แฝฐ ฮผฮฑฯ‡ฮฑฮนฯแฟถฮฝ ฮบฮฑแฝถ ฮพฯฮปฯ‰ฮฝ แผ€ฯ€แฝธ ฯ„แฟถฮฝ แผ€ฯฯ‡ฮนฮตฯฮญฯ‰ฮฝ ฮบฮฑแฝถ ฯ€ฯฮตฯƒฮฒฯ…ฯ„ฮญฯฯ‰ฮฝ ฯ„ฮฟแฟฆ ฮปฮฑฮฟแฟฆ. 26.48. แฝ ฮดแฝฒ ฯ€ฮฑฯฮฑฮดฮนฮดฮฟแฝบฯ‚ ฮฑแฝฯ„แฝธฮฝ แผ”ฮดฯ‰ฮบฮตฮฝ ฮฑแฝฯ„ฮฟแฟ–ฯ‚ ฯƒฮทฮผฮตแฟ–ฮฟฮฝ ฮปฮญฮณฯ‰ฮฝ แฝ‹ฮฝ แผ‚ฮฝ ฯ†ฮนฮปฮฎฯƒฯ‰ ฮฑแฝฯ„ฯŒฯ‚ แผฯƒฯ„ฮนฮฝยท ฮบฯฮฑฯ„ฮฎฯƒฮฑฯ„ฮต ฮฑแฝฯ„ฯŒฮฝ. 26.49. ฮบฮฑแฝถ ฮตแฝฮธฮญฯ‰ฯ‚ ฯ€ฯฮฟฯƒฮตฮปฮธแฝผฮฝ ฯ„แฟท แผธฮทฯƒฮฟแฟฆ ฮตแผถฯ€ฮตฮฝ ฮงฮฑแฟ–ฯฮต, แฟฅฮฑฮฒฮฒฮตฮฏยท ฮบฮฑแฝถ ฮบฮฑฯ„ฮตฯ†ฮฏฮปฮทฯƒฮตฮฝ ฮฑแฝฯ„ฯŒฮฝ. 26.50. แฝ ฮดแฝฒ แผธฮทฯƒฮฟแฟฆฯ‚ ฮตแผถฯ€ฮตฮฝ ฮฑแฝฯ„แฟท แผ™ฯ„ฮฑแฟ–ฯฮต, แผฯ†สผ แฝƒ ฯ€ฮฌฯฮตฮน. ฯ„ฯŒฯ„ฮต ฯ€ฯฮฟฯƒฮตฮปฮธฯŒฮฝฯ„ฮตฯ‚ แผฯ€ฮญฮฒฮฑฮปฮฟฮฝ ฯ„แฝฐฯ‚ ฯ‡ฮตแฟ–ฯฮฑฯ‚ แผฯ€แฝถ ฯ„แฝธฮฝ แผธฮทฯƒฮฟแฟฆฮฝ ฮบฮฑแฝถ แผฮบฯฮฌฯ„ฮทฯƒฮฑฮฝ ฮฑแฝฯ„ฯŒฮฝ.
27.3. ฮคฯŒฯ„ฮต แผฐฮดแฝผฮฝ แผธฮฟฯฮดฮฑฯ‚ แฝ ฯ€ฮฑฯฮฑฮดฮฟแฝบฯ‚ ฮฑแฝฯ„แฝธฮฝ แฝ…ฯ„ฮน ฮบฮฑฯ„ฮตฮบฯฮฏฮธฮท ฮผฮตฯ„ฮฑฮผฮตฮปฮทฮธฮตแฝถฯ‚ แผ”ฯƒฯ„ฯฮตฯˆฮตฮฝ ฯ„แฝฐ ฯ„ฯฮนฮฌฮบฮฟฮฝฯ„ฮฑ แผ€ฯฮณฯฯฮนฮฑ ฯ„ฮฟแฟ–ฯ‚ แผ€ฯฯ‡ฮนฮตฯฮตแฟฆฯƒฮนฮฝ ฮบฮฑแฝถ ฯ€ฯฮตฯƒฮฒฯ…ฯ„ฮญฯฮฟฮนฯ‚ ฮปฮญฮณฯ‰ฮฝ แผญฮผฮฑฯฯ„ฮฟฮฝ ฯ€ฮฑฯฮฑฮดฮฟแฝบฯ‚ ฮฑแผทฮผฮฑ ฮดฮฏฮบฮฑฮนฮฟฮฝ. 27.4. ฮฟแผฑ ฮดแฝฒ ฮตแผถฯ€ฮฑฮฝ ฮคฮฏ ฯ€ฯแฝธฯ‚ แผกฮผแพถฯ‚; ฯƒแฝบ แฝ„ฯˆแฟƒ. 27.5. ฮบฮฑแฝถ แฟฅฮฏฯˆฮฑฯ‚ ฯ„แฝฐ แผ€ฯฮณฯฯฮนฮฑ ฮตแผฐฯ‚ ฯ„แฝธฮฝ ฮฝฮฑแฝธฮฝ แผ€ฮฝฮตฯ‡ฯŽฯฮทฯƒฮตฮฝ, ฮบฮฑแฝถ แผ€ฯ€ฮตฮปฮธแฝผฮฝ แผ€ฯ€ฮฎฮณฮพฮฑฯ„ฮฟ. 27.6. ฮŸแผฑ ฮดแฝฒ แผ€ฯฯ‡ฮนฮตฯฮตแฟ–ฯ‚ ฮปฮฑฮฒฯŒฮฝฯ„ฮตฯ‚ ฯ„แฝฐ แผ€ฯฮณฯฯฮนฮฑ ฮตแผถฯ€ฮฑฮฝ ฮŸแฝฮบ แผ”ฮพฮตฯƒฯ„ฮนฮฝ ฮฒฮฑฮปฮตแฟ–ฮฝ ฮฑแฝฯ„แฝฐ ฮตแผฐฯ‚ ฯ„แฝธฮฝ ฮบฮฟฯฮฒฮฑฮฝแพถฮฝ, แผฯ€ฮตแฝถ ฯ„ฮนฮผแฝด ฮฑแผตฮผฮฑฯ„ฯŒฯ‚ แผฯƒฯ„ฮนฮฝยท 27.7. ฯƒฯ…ฮผฮฒฮฟฯฮปฮนฮฟฮฝ ฮดแฝฒ ฮปฮฑฮฒฯŒฮฝฯ„ฮตฯ‚ แผ ฮณฯŒฯฮฑฯƒฮฑฮฝ แผฮพ ฮฑแฝฯ„แฟถฮฝ ฯ„แฝธฮฝ แผˆฮณฯแฝธฮฝ ฯ„ฮฟแฟฆ ฮšฮตฯฮฑฮผฮญฯ‰ฯ‚ ฮตแผฐฯ‚ ฯ„ฮฑฯ†แฝดฮฝ ฯ„ฮฟแฟ–ฯ‚ ฮพฮญฮฝฮฟฮนฯ‚. 27.8. ฮดฮนแฝธ แผฮบฮปฮฎฮธฮท แฝ แผ€ฮณฯแฝธฯ‚ แผฮบฮตแฟ–ฮฝฮฟฯ‚ แผˆฮณฯแฝธฯ‚ ฮ‘แผตฮผฮฑฯ„ฮฟฯ‚ แผ•ฯ‰ฯ‚ ฯ„แฟ†ฯ‚ ฯƒฮฎฮผฮตฯฮฟฮฝ. 27.9. ฮคฯŒฯ„ฮต แผฯ€ฮปฮทฯฯŽฮธฮท ฯ„แฝธ แฟฅฮทฮธแฝฒฮฝ ฮดฮนแฝฐ แผธฮตฯฮตฮผฮฏฮฟฯ… ฯ„ฮฟแฟฆ ฯ€ฯฮฟฯ†ฮฎฯ„ฮฟฯ… ฮปฮญฮณฮฟฮฝฯ„ฮฟฯ‚ ฮšฮฑแฝถ แผ”ฮปฮฑฮฒฮฟฮฝ ฯ„แฝฐ ฯ„ฯฮนฮฌฮบฮฟฮฝฯ„ฮฑ แผ€ฯฮณฯฯฮนฮฑ, ฯ„แฝดฮฝ ฯ„ฮนฮผแฝดฮฝ ฯ„ฮฟแฟฆ ฯ„ฮตฯ„ฮนฮผฮทฮผฮญฮฝฮฟฯ… แฝƒฮฝ แผฯ„ฮนฮผฮฎฯƒฮฑฮฝฯ„ฮฟ แผ€ฯ€แฝธ ฯ…แผฑแฟถฮฝ แผธฯƒฯฮฑฮฎฮป, 27.10. ฮบฮฑแฝถ แผ”ฮดฯ‰ฮบฮฑฮฝ ฮฑแฝฯ„แฝฐ ฮตแผฐฯ‚ ฯ„แฝธฮฝ แผ€ฮณฯแฝธฮฝ ฯ„ฮฟแฟฆ ฮบฮตฯฮฑฮผฮญฯ‰ฯ‚, ฮบฮฑฮธแฝฐ ฯƒฯ…ฮฝฮญฯ„ฮฑฮพฮญฮฝ ฮผฮฟฮน ฮšฯฯฮนฮฟฯ‚.''. None
1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah.
1.23. "Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us."
2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him." 2.14. He arose and took the young child and his mother by night, and departed into Egypt, 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son."
2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee,
5.17. "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
9.24. he said to them, "Make room, because the girl isn\'t dead, but sleeping."They were ridiculing him.
12.1. At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 12.2. But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath." 12.3. But he said to them, "Haven\'t you read what David did, when he was hungry, and those who were with him; 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.5. Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless? 12.6. But I tell you that one greater than the temple is here. ' "12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. " '12.8. For the Son of Man is Lord of the Sabbath."' "
13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? " "
19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' " '
21.1. When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples, 21.2. saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. 2
1.3. If anyone says anything to you, you shall say, \'The Lord needs them,\' and immediately he will send them." 21.4. All this was done, that it might be fulfilled which was spoken through the prophet, saying, 21.5. "Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey." 21.6. The disciples went, and did just as Jesus commanded them, 21.7. and brought the donkey and the colt, and laid their clothes on them; and he sat on them. 21.8. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 21.9. The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!"
26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests, 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him.
26.21. As they were eating, he said, "Most assuredly I tell you that one of you will betray me."
26.23. He answered, "He who dipped his hand with me in the dish, the same will betray me. 26.24. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born." 26.25. Judas, who betrayed him, answered, "It isn\'t me, is it, Rabbi?"He said to him, "You said it."
26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him." 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.50. Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him.
27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, 27.4. saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it." 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.6. The chief priests took the pieces of silver, and said, "It\'s not lawful to put them into the treasury, since it is the price of blood."' "27.7. They took counsel, and bought the potter's field with them, to bury strangers in. " '27.8. Therefore that field was called "The Field of Blood" to this day. 27.9. Then that which was spoken through Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, The price of him upon whom a price had been set, Whom some of the children of Israel priced, 27.10. And they gave them for the potter\'s field, As the Lord commanded me."''. None
59. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข Judah, kingdom of โ€ข Judas of Gamala, the Galilean

 Found in books: Goodman (2006) 104; Taylor (2012) 177


5.5. \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean."". None
60. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข Judah, R. โ€ข R. Judah b. Ilai

 Found in books: Goodman (2006) 221; Levine (2005) 91


4.6. ื›ื™ืฆื“ ื’' ืœื”ื‘ื˜ื™ืœ ืืช ื”ืขื ืžืŸ ื”ืžืœืื›ื” ื—ื–ืŸ ื”ื›ื ืกืช ื ื•ื˜ืœ ื—ืฆื•ืฆืจืช ื•ืขื•ืœื” ืœืจืืฉ ื”ื’ื’ ื’ื‘ื•ื” ืฉื‘ืขื™ืจ ื ื˜ืœ ืœืงืจื•ืช ื”ืกืžื•ื›ื™ืŸ ืœืขื™ืจ ื‘ื˜ืœื™ืŸ ื”ืกืžื•ื›ื™ืŸ ืœืชื—ื•ื ืžืชื›ื ืกื™ืŸ ื•ื‘ืื™ืŸ ืœืชื•ืš ื”ืชื—ื•ื ื•ืœื ื”ื™ื• ื ื›ื ืกื™ืŸ ืžื™ื“ ืืœื ืžืžืชื™ื ื™ืŸ ืขื“ ืฉื™ื‘ื•ืื• ื›ื•ืœืŸ ื•ื™ืชื›ื ืกื• ื›ื•ืœืŸ ื‘ื‘ืช ืื—ืช ืžืื™ืžืชื™ ื”ื•ื ื ื›ื ืก ืžืฉื™ืžืœื ืœื• ื—ื‘ื™ืช ื•ื™ืฆืœื” ืœื• ื“ื’ื” ื•ื™ื“ืœื™ืง ืœื• ืืช ื”ื ืจ."". None
4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ''. None
61. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข Judah, heave-offering, vineyard of the fourth year โ€ข R. Judah I (the Prince), i โ€ข R. Judah b. Bathyra โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Avery-Peck (1981) 123; Cohen (2010) 293; Levine (2005) 421, 458


62. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: โ€ข Jude, Letter of โ€ข Jude, letter of

 Found in books: Esler (2000) 144, 145; Rowland (2009) 40, 55, 56, 57, 159


63. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah (biblical) โ€ข Judah (biblical), hidden blessing โ€ข Judah, son of Jacob โ€ข Judas โ€ข Judas Maccabeusnan, prays โ€ข Judea/Judah โ€ข Shelah (son of Judah) โ€ข Tamar (daughter-in-law of Judah)

 Found in books: Allen and Dunne (2022) 92, 93, 94; Gera (2014) 181; Gruen (2020) 128; Monnickendam (2020) 112


64. Anon., Acts of Thomas, 31 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Jesus, relationship with Judas of โ€ข Judas โ€ข Judas, comparison with Thomas of โ€ข Judas, relationship with Jesus of โ€ข Judas, special knowledge of โ€ข Thomas, comparison to Judas of

 Found in books: Berglund Crostini and Kelhoffer (2022) 220; Scopello (2008) 86


31. And when he had so said, a great (Syr. black) serpent (dragon) came out of a hole, beating with his head and shaking his tail upon the ground, and with (using) a loud voice said unto the apostle: I will tell before thee the cause wherefore I slew this man, since thou art come hither for that end, to reprove my works. And the apostle said: Yea, say on. And the serpent: There is a certain beautiful woman in this village over against us; and as she passed by me (or my place) I saw her and was enamoured of her, and I followed her and kept watch upon her; and I found this youth kissing her, and he had intercourse with her and did other shameful acts with her: and for me it was easy to declare them before thee, for I know that thou art the twin brother of the Christ and always abolishest our nature (Syr. easy for me to say, but to thee I do not dare to utter them because I know that the ocean-flood of the Messiah will destroy our nature): but because I would not affright her, I slew him not at that time, but waited for him till he passed by in the evening and smote and slew him, and especially because he adventured to do this upon the Lord's day. And the apostle inquired of him, saying: Tell me of what seed and of what race thou art. 32 And he said unto him: I am a reptile of the reptile nature and noxious son of the noxious father: of him that hurt and smote the four brethren which stood upright (om. Syr.: the elements or four cardinal points may be meant) I am son to him that sitteth on a throne over all the earth that receiveth back his own from them that borrow: I am son to him that girdeth about the sphere: and I am kin to him that is outside the ocean, whose tail is set in his own mouth: I am he that entered through the barrier (fence) into paradise and spake with Eve the things which my father bade me speak unto her: I am he that kindled and inflamed Cain to kill his own brother, and on mine account did thorns and thistles grow up in the earth: I am he that cast down the angels from above and bound them in lusts after women, that children born of earth might come of them and I might work my will in them: I am he that hardened Pharaoh's heart that he should slay the children of Israel and enslave them with the yoke of cruelty: I am he that caused the multitude to err in the wilderness when they made the calf: I am he that inflamed Herod and enkindled Caiaphas unto false accusation of a lie before Pilate; for this was fitting to me: I am he that stirred up Judas and bribed him to deliver up the Christ: I am he that inhabiteth and holdeth the deep of hell (Tartarus), but the Son of God hath wronged me, against my will, and taken (chosen) them that were his own from me: I am kin to him that is to come from the east, unto whom also power is given to do what he will upon the earth."". None
65. Irenaeus, Refutation of All Heresies, 1.24.4-1.24.6, 1.31.1-1.31.2, 5.33.4 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: โ€ข Armozel, betrayal by Judas โ€ข Basilidean tradition, views of Judas in โ€ข Jesus, betrayal by Judas of โ€ข Jesus, special knowledge imparted to Judas by โ€ข Judas โ€ข Judas, โ€ข Judas, Sethian confession of โ€ข Judas, as ideal visionary โ€ข Judas, as protagonist โ€ข Judas, as thirteenth demon โ€ข Judas, betrayal of Jesus by โ€ข Judas, comparison with Thomas of โ€ข Judas, destiny of โ€ข Judas, dialogue with Jesus of โ€ข Judas, dual nature of โ€ข Judas, function of figure of โ€ข Judas, motivation and knowledge in actions โ€ข Judas, rehabilitation of โ€ข Judas, special knowledge of โ€ข Sethian Gnosticism, confession of Judas โ€ข Thomas, comparison to Judas of โ€ข betrayal of Jesus, role of Judas in โ€ข cosmology, of the Gnostic world, revelation to Judas of โ€ข demons, Judas as the thirteenth โ€ข dialogue between Judas and Jesus โ€ข dialogue between Judas and Jesus, Basilidean views of โ€ข dramatic effects, in the Gospel of Judas โ€ข dramatic effects, in the Gospel of Judas, of Gnostic dialogue โ€ข dramatic effects, in the Gospel of Judas, of mythic content โ€ข setting, of the Gospel of Judas โ€ข sources, of the Gospel of Judas, laughter of Jesus โ€ข syntax, in the Gospel of Judas, incipit โ€ข syntax, in the Gospel of Judas, โ€œand he entered it,โ€ โ€ข visions, Judas as ideal visionary

 Found in books: Berglund Crostini and Kelhoffer (2022) 90; Huttner (2013) 227; Rasimus (2009) 14, 238, 240, 272; Scopello (2008) 32, 43, 52, 65, 81, 84, 85, 146, 147, 148, 149, 150, 151, 152, 178, 179, 190, 191, 223


1.24.4. Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father. 1.24.5. Salvation belongs to the soul alone, for the body is by nature subject to corruption. He declares, too, that the prophecies were derived from those powers who were the makers of the world, but the law was specially given by their chief, who led the people out of the land of Egypt. He attaches no importance to the question regarding meats offered in sacrifice to idols, thinks them of no consequence, and makes use of them without any hesitation; he holds also the use of other things, and the practice of every kind of lust, a matter of perfect indifference. These men, moreover, practise magic; and use images, incantations, invocations, and every other kind of curious art. Coining also certain names as if they were those of the angels, they proclaim some of these as belonging to the first, and others to the second heaven; and then they strive to set forth the names, principles, angels, and powers of the three hundred and sixty-five imagined heavens. They also affirm that the barbarous name in which the Saviour ascended and descended, is Caulacau. 1.24.6. He, then, who has learned these things, and known all the angels and their causes, is rendered invisible and incomprehensible to the angels and all the powers, even as Caulacau also was. And as the son was unknown to all, so must they also be known by no one; but while they know all, and pass through all, they themselves remain invisible and unknown to all; for, "Do thou," they say, "know all, but let nobody know thee." For this reason, persons of such a persuasion are also ready to recant their opinions, yea, rather, it is impossible that they should suffer on account of a mere name, since they are like to all. The multitude, however, cannot understand these matters, but only one out of a thousand, or two out of ten thousand. They declare that they are no longer Jews, and that they are not yet Christians; and that it is not at all fitting to speak openly of their mysteries, but right to keep them secret by preserving silence.
1.31.1. Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas. 1.31.2. I have also made a collection of their writings in which they advocate the abolition of the doings of Hystera. Moreover, they call this Hystera the creator of heaven and earth. They also hold, like Carpocrates, that men cannot be saved until they have gone through all kinds of experience. An angel, they maintain, attends them in every one of their sinful and abominable actions, and urges them to venture on audacity and incur pollution. Whatever may be the nature of the action, they declare that they do it in the name of the angel, saying, "O thou angel, I use thy work; O thou power, I accomplish thy operation !" And they maintain that this is "perfect knowledge," without shrinking to rush into such actions as it is not lawful even to name.
5.33.4. And these things are bone witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (suntetagmena) by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, \'How then can things about to bring forth so abundantly be wrought by the Lord?\' the Lord declared, \'They who shall come to these times shall see.\'" When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp\'s den, into the nest also of the adder\'s brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, saith the Lord." I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is true now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just the words shall also apply to those animals mentioned. For God is non in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is to be sought for showing that the lion shall then feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw at that period, of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?''. None
66. None, None, nan (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: โ€ข R. Judah I (the Prince), i โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Cohen (2010) 293; Levine (2005) 383, 436


67. None, None, nan (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: โ€ข Judas Maccabeus โ€ข R. Judah I (the Prince), i โ€ข Simon, brother of Judas โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Cohen (2010) 294; Gera (2014) 445; Levine (2005) 436, 443


68. None, None, nan (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: โ€ข R. Judah I (the Prince), i โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Cohen (2010) 292, 294; Levine (2005) 458, 581


69. None, None, nan (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: โ€ข Judah Nesiah, R. โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Cohen (2010) 292; Goodman (2006) 194


70. None, None, nan (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: โ€ข Judah (Amora) โ€ข Judah Nesiah โ€ข Judah b. Levi โ€ข Judah b. Tabbai โ€ข Judah ben Tabbai โ€ข Judah the Patriarch โ€ข Judas the Galilaean

 Found in books: Avery Peck et al. (2014) 98; Salvesen et al (2020) 356


71. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah b. Ezekiel (R.) โ€ข R. Judah the Prince

 Found in books: Bar Asher Siegal (2018) 184; Fishbane (2003) 197


60b. ืœืขื•ืœื ื™ื›ื ืก ืื“ื ื‘ื›ื™ ื˜ื•ื‘ ื•ื™ืฆื ื‘ื›ื™ ื˜ื•ื‘ ืฉื ืืžืจ (ืฉืžื•ืช ื™ื‘, ื›ื‘) ื•ืืชื ืœื ืชืฆืื• ืื™ืฉ ืžืคืชื— ื‘ื™ืชื• ืขื“ ื‘ืงืจ,ืช"ืจ ื“ื‘ืจ ื‘ืขื™ืจ ื›ื ืก ืจื’ืœื™ืš ืฉื ืืžืจ ื•ืืชื ืœื ืชืฆืื• ืื™ืฉ ืžืคืชื— ื‘ื™ืชื• ืขื“ ื‘ืงืจ ื•ืื•ืžืจ (ื™ืฉืขื™ื”ื• ื›ื•, ื›) ืœืš ืขืžื™ ื‘ื ื‘ื—ื“ืจื™ืš ื•ืกื’ื•ืจ ื“ืœืชื™ืš ื‘ืขื“ืš ื•ืื•ืžืจ (ื“ื‘ืจื™ื ืœื‘, ื›ื”) ืžื—ื•ืฅ ืชืฉื›ืœ ื—ืจื‘ ื•ืžื—ื“ืจื™ื ืื™ืžื”,ืžืื™ ื•ืื•ืžืจ ื•ื›ื™ ืชื™ืžื ื”"ืž ื‘ืœื™ืœื™ื ืื‘ืœ ื‘ื™ืžืžื ืœื ืชื ืฉืžืข ืœืš ืขืžื™ ื‘ื ื‘ื—ื“ืจื™ืš ื•ืกื’ื•ืจ ื“ืœืชื™ืš,ื•ื›ื™ ืชื™ืžื ื”"ืž ื”ื™ื›ื ื“ืœื™ื›ื ืื™ืžื” ืžื’ื•ืื™ ืื‘ืœ ื”ื™ื›ื ื“ืื™ื›ื ืื™ืžื” ืžื’ื•ืื™ ื›ื™ ื ืคื™ืง ื™ืชื™ื‘ ื‘ื™ื ื™ ืื™ื ืฉื™ ื‘ืฆื•ื•ืชื ื‘ืขืœืžื ื˜ืคื™ ืžืขืœื™ ืช"ืฉ ืžื—ื•ืฅ ืชืฉื›ืœ ื—ืจื‘ ื•ืžื—ื“ืจื™ื ืื™ืžื” ืืข"ื’ ื“ืžื—ื“ืจื™ื ืื™ืžื” ืžื—ื•ืฅ ืชืฉื›ืœ ื—ืจื‘,ืจื‘ื ื‘ืขื™ื“ืŸ ืจืชื—ื ื”ื•ื™ ืกื›ืจ ื›ื•ื™ ื“ื›ืชื™\' (ื™ืจืžื™ื”ื• ื˜, ื›) ื›ื™ ืขืœื” ืžื•ืช ื‘ื—ืœื•ื ื™ื ื•,ืช"ืจ ืจืขื‘ ื‘ืขื™ืจ ืคื–ืจ ืจื’ืœื™ืš ืฉื ื\' (ื‘ืจืืฉื™ืช ื™ื‘, ื™) ื•ื™ื”ื™ ืจืขื‘ ื‘ืืจืฅ ื•ื™ืจื“ ืื‘ืจื ืžืฆืจื™ืžื” ืœื’ื•ืจ (ื•ื™ื’ืจ) ืฉื ื•ืื•ืžืจ (ืžืœื›ื™ื ื‘ ื–, ื“) ืื ืืžืจื ื• ื ื‘ื ื”ืขื™ืจ ื•ื”ืจืขื‘ ื‘ืขื™ืจ ื•ืžืชื ื• ืฉื,ืžืื™ ื•ืื•ืžืจ ื•ื›ื™ ืชื™ืžื ื”"ืž ื”ื™ื›ื ื“ืœื™ื›ื ืกืคืง ื ืคืฉื•ืช ืื‘ืœ ื”ื™ื›ื ื“ืื™ื›ื ืกืคืง ื ืคืฉื•ืช ืœื ืช"ืฉ (ืžืœื›ื™ื ื‘ ื–, ื“) ืœื›ื• ื•ื ืคืœื” ืืœ ืžื—ื ื” ืืจื ืื ื™ื—ื™ื•ื ื• ื ื—ื™ื”,ืช"ืจ ื“ื‘ืจ ื‘ืขื™ืจ ืืœ ื™ื”ืœืš ืื“ื ื‘ืืžืฆืข ื”ื“ืจืš ืžืคื ื™ ืฉืžืœืืš ื”ืžื•ืช ืžื”ืœืš ื‘ืืžืฆืข ื”ื“ืจื›ื™ื ื“ื›ื™ื•ืŸ ื“ื™ื”ื™ื‘ื ืœื™ื” ืจืฉื•ืชื ืžืกื’ื™ ืœื”ื“ื™ื ืฉืœื•ื ื‘ืขื™ืจ ืืœ ื™ื”ืœืš ื‘ืฆื“ื™ ื“ืจื›ื™ื ื“ื›ื™ื•ืŸ ื“ืœื™ืช ืœื™ื” ืจืฉื•ืชื ืžื—ื‘ื™ ื—ื‘ื•ื™ื™ ื•ืžืกื’ื™,ืช"ืจ ื“ื‘ืจ ื‘ืขื™ืจ ืืœ ื™ื›ื ืก ืื“ื ื™ื—ื™ื“ ืœื‘ื™ืช ื”ื›ื ืกืช ืฉืžืœืืš ื”ืžื•ืช ืžืคืงื™ื“ ืฉื ื›ืœื™ื• ื•ื”"ืž ื”ื™ื›ื ื“ืœื ืงืจื• ื‘ื™ื” ื“ืจื“ืงื™ ื•ืœื ืžืฆืœื• ื‘ื™ื” ืขืฉืจื”,ืช"ืจ ื›ืœื‘ื™ื ื‘ื•ื›ื™ื ืžืœืืš ื”ืžื•ืช ื‘ื ืœืขื™ืจ ื›ืœื‘ื™ื ืžืฉื—ืงื™ื ืืœื™ื”ื• ื”ื ื‘ื™ื ื‘ื ืœืขื™ืจ ื•ื”"ืž ื“ืœื™ืช ื‘ื”ื• ื ืงื‘ื”:,ื™ืชื™ื‘ ืจื‘ ืืžื™ ื•ืจื‘ ืืกื™ ืงืžื™ื” ื“ืจ\' ื™ืฆื—ืง ื ืคื—ื ืžืจ ื"ืœ ืœื™ืžื ืžืจ ืฉืžืขืชืชื ื•ืžืจ ื"ืœ ืœื™ืžื ืžืจ ืื’ื“ืชื ืคืชื— ืœืžื™ืžืจ ืื’ื“ืชื ื•ืœื ืฉื‘ื™ืง ืžืจ ืคืชื— ืœืžื™ืžืจ ืฉืžืขืชืชื ื•ืœื ืฉื‘ื™ืง ืžืจ,ืืžืจ ืœื”ื ืืžืฉื•ืœ ืœื›ื ืžืฉืœ ืœืžื” ื”ื“ื‘ืจ ื“ื•ืžื” ืœืื“ื ืฉื™ืฉ ืœื• ืฉืชื™ ื ืฉื™ื ืื—ืช ื™ืœื“ื” ื•ืื—ืช ื–ืงื™ื ื” ื™ืœื“ื” ืžืœืงื˜ืช ืœื• ืœื‘ื ื•ืช ื–ืงื™ื ื” ืžืœืงื˜ืช ืœื• ืฉื—ื•ืจื•ืช ื ืžืฆื ืงืจื— ืžื›ืืŸ ื•ืžื›ืืŸ,ืืžืจ ืœื”ืŸ ืื™ ื”ื›ื™ ืื™ืžื ืœื›ื• ืžืœืชื ื“ืฉื•ื™ื ืœืชืจื•ื™ื™ื›ื• (ืฉืžื•ืช ื›ื‘, ื”) ื›ื™ ืชืฆื ืืฉ ื•ืžืฆืื” ืงื•ืฆื™ื ืชืฆื ืžืขืฆืžื” ืฉืœื ื™ืฉืœื ื”ืžื‘ืขื™ืจ ืืช ื”ื‘ืขืจื” ืืžืจ ื”ืงื‘"ื” ืขืœื™ ืœืฉืœื ืืช ื”ื‘ืขืจื” ืฉื”ื‘ืขืจืชื™,ืื ื™ ื”ืฆื™ืชื™ ืืฉ ื‘ืฆื™ื•ืŸ ืฉื ืืžืจ (ืื™ื›ื” ื“, ื™ื) ื•ื™ืฆืช ืืฉ ื‘ืฆื™ื•ืŸ ื•ืชืื›ืœ ื™ืกื•ื“ื•ืชื™ื” ื•ืื ื™ ืขืชื™ื“ ืœื‘ื ื•ืชื” ื‘ืืฉ ืฉื ืืžืจ (ื–ื›ืจื™ื” ื‘, ื˜) ื•ืื ื™ ืื”ื™ื” ืœื” ื—ื•ืžืช ืืฉ ืกื‘ื™ื‘ ื•ืœื›ื‘ื•ื“ ืื”ื™ื” ื‘ืชื•ื›ื”,ืฉืžืขืชืชื ืคืชื— ื”ื›ืชื•ื‘ ื‘ื ื–ืงื™ ืžืžื•ื ื• ื•ืกื™ื™ื ื‘ื ื–ืงื™ ื’ื•ืคื• ืœื•ืžืจ ืœืš ืืฉื• ืžืฉื•ื ื—ืฆื™ื•:,(ืฉืžื•ืืœ ื‘ ื›ื’, ื˜ื•) ื•ื™ืชืื•ื” ื“ื•ื“ ื•ื™ืืžืจ ืžื™ ื™ืฉืงื ื™ ืžื™ื ืžื‘ื•ืจ ื‘ื™ืช ืœื—ื ืืฉืจ ื‘ืฉืขืจ ื•ื™ื‘ืงืขื• ืฉืœืฉืช ื”ื’ื‘ื•ืจื™ื ื‘ืžื—ื ื” ืคืœืฉืชื™ื ื•ื™ืฉืื‘ื• ืžื™ื ืžื‘ื•ืจ ื‘ื™ืช ืœื—ื ืืฉืจ ื‘ืฉืขืจ ื•ื’ื•\',ืžืื™ ืงื ืžื™ื‘ืขื™ื ืœื™ื” ืืžืจ ืจื‘ื ืืžืจ ืจ"ื  ื˜ืžื•ืŸ ื‘ืืฉ ืงืžื™ื‘ืขื™ื ืœื™ื” ืื™ ื›ืจ\' ื™ื”ื•ื“ื” ืื™ ื›ืจื‘ื ืŸ ื•ืคืฉื˜ื• ืœื™ื” ืžืื™ ื“ืคืฉื˜ื• ืœื™ื”,ืจื‘ ื”ื•ื ื ืืžืจ ื’ื“ื™ืฉื™ื ื“ืฉืขื•ืจื™ื ื“ื™ืฉืจืืœ ื”ื•ื• ื“ื”ื•ื• ืžื˜ืžืจื™ ืคืœืฉืชื™ื ื‘ื”ื• ื•ืงื ืžื™ื‘ืขื™ื ืœื™ื” ืžื”ื• ืœื”ืฆื™ืœ ืขืฆืžื• ื‘ืžืžื•ืŸ ื—ื‘ื™ืจื•,ืฉืœื—ื• ืœื™ื” ืืกื•ืจ ืœื”ืฆื™ืœ ืขืฆืžื• ื‘ืžืžื•ืŸ ื—ื‘ื™ืจื• ืื‘ืœ ืืชื” ืžืœืš ืืชื” ื•ืžืœืš ืคื•ืจืฅ ืœืขืฉื•ืช ืœื• ื“ืจืš ื•ืื™ืŸ ืžื•ื—ื™ืŸ ื‘ื™ื“ื•,ื•ืจื‘ื ืŸ ื•ืื™ืชื™ืžื ืจื‘ื” ื‘ืจ ืžืจื™ ืืžืจื• ื’ื“ื™ืฉื™ื ื“ืฉืขื•ืจื™ืŸ ื“ื™ืฉืจืืœ ื”ื•ื• ื•ื’ื“ื™ืฉื™ืŸ ื“ืขื“ืฉื™ื ื“ืคืœืฉืชื™ื ื•ืงื ืžื™ื‘ืขื™ื ืœื”ื• ืžื”ื• ืœื™ื˜ื•ืœ ื’ื“ื™ืฉื™ืŸ ืฉืœ ืฉืขื•ืจื™ืŸ ื“ื™ืฉืจืืœ ืœื™ืชืŸ ืœืคื ื™ ื‘ื”ืžืชื• ืขืœ ืžื ืช ืœืฉืœื ื’ื“ื™ืฉื™ืŸ ืฉืœ ืขื“ืฉื™ื ื“ืคืœืฉืชื™ื,ืฉืœื—ื• ืœื™ื” (ื™ื—ื–ืงืืœ ืœื’, ื˜ื•) ื—ื‘ื•ืœ ื™ืฉื™ื‘ ืจืฉืข ื’ื–ื™ืœื” ื™ืฉืœื ืืข"ืค ืฉื’ื–ื™ืœื” ืžืฉืœื ืจืฉืข ื”ื•ื ืื‘ืœ ืืชื” ืžืœืš ืืชื” ื•ืžืœืš ืคื•ืจืฅ ืœืขืฉื•ืช ืœื• ื“ืจืš ื•ืื™ืŸ ืžื•ื—ื™ืŸ ื‘ื™ื“ื•,ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ืœืื—ืœื•ืคื™ ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ื—ื“ ืงืจื (ืฉืžื•ืืœ ื‘ ื›ื’, ื™ื) ื•ืชื”ื™ ืฉื ื—ืœืงืช ื”ืฉื“ื” ืžืœืื” ืขื“ืฉื™ื ื•ื›ืชื™ื‘ ื—ื“ ืงืจื (ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื™ื, ื™ื’) ื•ืชื”ื™ ื—ืœืงืช ื”ืฉื“ื” ืžืœืื” ืฉืขื•ืจื™ื,ืืœื ืœืžืืŸ ื“ืืžืจ ืœืžืงืœื™ ืžืื™ ืื™ื‘ืขื™ื ืœื”ื• ืœื”ื ื™ ืชืจื™ ืงืจืื™ ืืžืจ ืœืš ื“ื”ื•ื• ื ืžื™ ื’ื“ื™ืฉื™ื ื“ืขื“ืฉื™ื ื“ื™ืฉืจืืœ ื“ื”ื•ื• ืžื™ื˜ืžืจื• ื‘ื”ื• ืคืœืฉืชื™ื,ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ืœืžืงืœื™ ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ (ืฉืžื•ืืœ ื‘ ื›ื’, ื™ื‘) ื•ื™ืชื™ืฆื‘ ื‘ืชื•ืš ื”ื—ืœืงื” ื•ื™ืฆื™ืœื” ืืœื ืœืž"ื“ ืœืื—ืœื•ืคื™ ืžืื™ ื•ื™ืฆื™ืœื”,ื“ืœื ืฉื‘ืง ืœื”ื• ืœืื—ืœื•ืคื™,ื‘ืฉืœืžื ื”ื ื™ ืชืจืชื™ ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ืชืจื™ ืงืจืื™''. None
60b. A person should always enter an unfamiliar city at a time of good, i.e., while it is light, as the Torah uses the expression โ€œIt is goodโ€ with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. And likewise, when one leaves a city he should leave at a time of good, meaning after sunrise the next morning, as it is stated in the verse: โ€œAnd none of you shall go out of the opening of his house until the morningโ€ (Exodus 12:22).,ยง The Sages taught: If there is plague in the city, gather your feet, i.e., limit the time you spend out of the house, as it is stated in the verse: โ€œAnd none of you shall go out of the opening of his house until the morning.โ€ And it says in another verse: โ€œCome, my people, enter into your chambers, and shut your doors behind you; hide yourself for a little moment, until the anger has passed byโ€ (Isaiah 26:20). And it says: โ€œOutside the sword will bereave, and in the chambers terrorโ€ (Deuteronomy 32:25).,The Gemara asks: What is the reason for citing the additional verses introduced with the term: And it says? The first verse seems sufficient to teach the principle that one should not emerge from oneโ€™s house when there is a plague. The Gemara answers: And if you would say that this matter, the first verse that states that none of you shall go out until morning, applies only at night, but in the day one may think that the principle does not apply, for this reason the Gemara teaches: Come and hear: โ€œCome, my people, enter into your chambers, and shut your doors behind you.โ€,And if you would say that this matter applies only where there is no fear inside, which explains why it is preferable to remain indoors, but where there is fear inside, one might think that when he goes out and sits among people in general company it is better, therefore, the Gemara introduces the third verse and says: Come and hear: โ€œOutside the sword will bereave, and in the chambers terror.โ€ This means that although there is terror in the chambers, outside the sword will bereave, so it is safer to remain indoors.,At a time when there was a plague, Rava would close the windows of his house, as it is written: โ€œFor death is come up into our windowsโ€ (Jeremiah 9:20).,The Sages taught: If there is famine in the city, spread your feet, i.e., leave the city, as it is stated in the verse: โ€œAnd there was a famine in the land; and Abram went down into Egypt to sojourn thereโ€ (Genesis 12:10). And it says: โ€œIf we say: We will enter into the city, then the famine is in the city, and we shall die there; and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but dieโ€ (II\xa0Kings 7:4).,What is the reason for citing the second verse, introduced with the term: And it says? And if you would say that this matter, the principle of leaving the city, applies only where there is no uncertainty concerning a life-threatening situation, but where there is uncertainty concerning a life-threatening situation this principle does not apply, come and hear: โ€œCome, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die.โ€,The Sages taught: If there is a plague in the city, a person should not walk in the middle of the road, due to the fact that the Angel of Death walks in the middle of the road, as, since in Heaven they have given him permission to kill within the city, he goes openly in the middle of the road. By contrast, if there is peace and quiet in the city, do not walk on the sides of the road, as, since the Angel of Death does not have permission to kill within the city, he hides himself and walks on the side of the road.,The Sages taught: If there is a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, and for this reason it is a dangerous place. And this matter, the danger in the synagogue, applies only when there are no children learning in the synagogue, and there are not ten men praying in it. But if there are children learning or ten men praying there, it is not a dangerous place.,The Sages taught: If the dogs in a certain place are crying for no reason, it is a sign that they feel the Angel of Death has come to the city. If the dogs are playing, it is a sign that they feel that Elijah the prophet has come to the city. These matters apply only if there is no female dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,ยง Rav Ami and Rav Asi sat before Rabbi Yitzแธฅak Nappaแธฅa. One Sage said to Rabbi Yitzแธฅak Nappaแธฅa: Let the Master say words of halakha, and the other Sage said to Rabbi Yitzแธฅak Nappaแธฅa: Let the Master say words of aggada. Rabbi Yitzแธฅak Nappaแธฅa began to say words of aggada but one Sage did not let him, so he began to say words of halakha but the other Sage did not let him.,Rabbi Yitzแธฅak Nappaแธฅa said to them: I will relate a parable. To what can this be compared? It can be compared to a man who has two wives, one young and one old. The young wife pulls out his white hairs, so that her husband will appear younger. The old wife pulls out his black hairs so that he will appear older. And it turns out that he is bald from here and from there, i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzแธฅak Nappaแธฅa continued and said to them: If so, I will say to you a matter that is appropriate to both of you, which contains both halakha and aggada. In the verse that states: โ€œIf a fire breaks out, and catches in thornsโ€ (Exodus 22:5), the term โ€œbreaks outโ€ indicates that it breaks out by itself. Yet, the continuation of the verse states: โ€œThe one who kindled the fire shall pay compensation,โ€ which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: The Holy One, Blessed be He, said that although the fire broke out in the Temple due to the sins of the Jewish people, it is incumbent upon Me to pay restitution for the fire that I kindled.,I, God, kindled a fire in Zion, as it is stated: โ€œThe Lord has accomplished His fury, He has poured out His fierce anger; and He has kindled a fire in Zion, which has devoured its foundationsโ€ (Lamentations 4:11). And I will build it with fire in the future, as it is stated: โ€œFor I, says the Lord, will be for her a wall of fire round about; and I will be the glory in her midstโ€ (Zechariah 2:9).,There is a halakha that can be learned from the verse in Exodus, as the verse begins with damage caused through oneโ€™s property: โ€œIf a fire breaks out,โ€ and concludes with damage caused by oneโ€™s body: โ€œThe one who kindled the fire.โ€ This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves to say to you that the liability for his fire damage is due to its similarity to his arrows. Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,ยง The Gemara continues with another statement of aggada on a related topic: The verse states: โ€œAnd David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David; but he would not drink it, but poured it out to the Lordโ€ (II\xa0Samuel 23:15โ€“16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma.,What is the dilemma that David is raising? Rava says that Rav Naแธฅman says: He was asking about the halakha with regard to a concealed article damaged by a fire. He wanted to know whether the halakha is in accordance with the opinion of Rabbi Yehuda, who holds that one is liable to pay for such damage, or whether the halakha is in accordance with the opinion of the Rabbis, who hold that one is exempt from liability for damage by fire to concealed articles. And the Sages in Bethlehem answered him what they answered him.,Rav Huna stated a different explanation of the verse: There were stacks of barley belonging to Jews in which the Philistines were hiding, and David wanted to burn down the stacks to kill the Philistines and save his own life. He raised the dilemma: What is the halakha? Is it permitted to save oneself by destroying the property of another?,They sent the following answer to him: It is prohibited to save oneself by destroying the property of another. But you are king, and a king may breach the fence of an individual in order to form a path for himself, and none may protest his action, i.e., the normal halakhot of damage do not apply to you since you are king.,The Rabbis, and some say that it was Rabba bar Mari, give an alternative explanation of the dilemma and said: The stacks of barley belonged to Jews, and there were stacks of lentils belonging to the Philistines. David needed barley to feed his animals. And David raised the following dilemma: What is the halakha? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted to take a stack of barley belonging to a Jew, to place before oneโ€™s animal for it to consume, with the intent to pay the owner of the barley with the stacks of lentils belonging to the Philistines?,The Sages of Bethlehem sent the following reply to him: โ€œIf the wicked restore the pledge, give back that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he shall surely live, he shall not dieโ€ (Ezekiel 33:15). This verse teaches that even though the robber repays the value of the stolen item, he is nevertheless considered to be wicked, and is described as such in the verse, and a commoner would not be allowed to act as you asked. But you are king, and a king may breach the fence of an individual in order to form a path for himself, and none may protest his action.,The Gemara discusses the different explanations: Granted, according to the one who says that David was asking whether he could take the stacks of barley and exchange them, i.e., repay the owners of the barley, with stacks of lentils, this is as it is written in one verse: โ€œAnd the Philistines were gathered together into a troop, where was a plot of ground full of lentils; and the people fled from the Philistinesโ€ (II\xa0Samuel 23:11), and it is written in one other verse: โ€œHe was with David at Pas Dammim, and there the Philistines were gathered together to battle, where was a plot of ground full of barley; and the people fled from before the Philistinesโ€ (I\xa0Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils.,But according to Rav Huna, the one who says that Davidโ€™s question was asked because he wanted to burn the stacks of barley, for what purpose does he require these two verses? How does he explain this contradiction? Rav Huna could have said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding.,Granted, according to the one who says that David asked his question because he wanted to burn the stacks, this is as it is writ-ten in the following verse with regard to David: โ€œBut he stood in the midst of the plot, and saved it, and slew the Philistines; and the Lord performed a great victoryโ€ (II\xa0Samuel 23:12). But according to the one who says that Davidโ€™s question was asked with regard to exchanging the lentils for the barley, what is the meaning of the phrase: โ€œAnd saved itโ€?,The Rabbis answer that David saved it in that he did not permit them to exchange the value of the barley with the lentils.,Granted, according to both of these two opinions, this is as it is written in two distinct verses, one describing the field of lentils and one describing the field of barley.''. None
72. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah bar Ilai (Tanna) โ€ข Judah bar Simon (Amora) โ€ข R. Judah I (the Prince), i โ€ข R. Judah II Nesiah โ€ข R. Judah the Prince

 Found in books: Bar Asher Siegal (2018) 68, 159; Kosman (2012) 48, 145; Levine (2005) 436, 457; Poorthuis and Schwartz (2014) 155


10a. ื›ืœ ืคืจืฉื” ืฉื”ื™ืชื” ื—ื‘ื™ื‘ื” ืขืœ ื“ื•ื“ ืคืชื— ื‘ื” ื‘ืืฉืจื™ ื•ืกื™ื™ื ื‘ื” ื‘ืืฉืจื™ ืคืชื— ื‘ืืฉืจื™ ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ื, ื) ืืฉืจื™ ื”ืื™ืฉ ื•ืกื™ื™ื ื‘ืืฉืจื™ ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ื‘, ื™ื‘) ืืฉืจื™ ื›ืœ ื—ื•ืกื™ ื‘ื•:,ื”ื ื”ื• ื‘ืจื™ื•ื ื™ ื“ื”ื•ื• ื‘ืฉื‘ื‘ื•ืชื™ื” ื“ืจ"ืž ื•ื”ื•ื• ืงื ืžืฆืขืจื• ืœื™ื” ื˜ื•ื‘ื ื”ื•ื” ืงื ื‘ืขื™ ืจ\' ืžืื™ืจ ืจื—ืžื™ ืขืœื•ื™ื”ื• ื›ื™ ื”ื™ื›ื™ ื“ืœื™ืžื•ืชื• ืืžืจื” ืœื™\' ื‘ืจื•ืจื™ื ื“ื‘ื™ืชื”ื• ืžืื™ ื“ืขืชืš ืžืฉื•ื ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ืงื“, ืœื”) ื™ืชืžื• ื—ื˜ืื™ื ืžื™ ื›ืชื™ื‘ ื—ื•ื˜ืื™ื ื—ื˜ืื™ื ื›ืชื™ื‘,ื•ืขื•ื“ ืฉืคื™ืœ ืœืกื™ืคื™ื” ื“ืงืจื ื•ืจืฉืขื™ื ืขื•ื“ ืื™ื ื ื›ื™ื•ืŸ ื“ื™ืชืžื• ื—ื˜ืื™ื ื•ืจืฉืขื™ื ืขื•ื“ ืื™ื ื ืืœื ื‘ืขื™ ืจื—ืžื™ ืขืœื•ื™ื”ื• ื“ืœื”ื“ืจื• ื‘ืชืฉื•ื‘ื” ื•ืจืฉืขื™ื ืขื•ื“ ืื™ื ื,ื‘ืขื ืจื—ืžื™ ืขืœื•ื™ื”ื• ื•ื”ื“ืจื• ื‘ืชืฉื•ื‘ื”:,ืืžืจ ืœื” ื”ื”ื•ื ืฆื“ื•ืงื™ ืœื‘ืจื•ืจื™ื ื›ืชื™ื‘ (ื™ืฉืขื™ื”ื• ื ื“, ื) ืจื ื™ ืขืงืจื” ืœื ื™ืœื“ื” ืžืฉื•ื ื“ืœื ื™ืœื“ื” ืจื ื™,ืืžืจื” ืœื™ื” ืฉื˜ื™ื ืฉืคื™ืœ ืœืกื™ืคื™ื” ื“ืงืจื ื“ื›ืชื™ื‘ ื›ื™ ืจื‘ื™ื ื‘ื ื™ ืฉื•ืžืžื” ืžื‘ื ื™ ื‘ืขื•ืœื” ืืžืจ ื”\',ืืœื ืžืื™ ืขืงืจื” ืœื ื™ืœื“ื” ืจื ื™ ื›ื ืกืช ื™ืฉืจืืœ ืฉื“ื•ืžื” ืœืืฉื” ืขืงืจื” ืฉืœื ื™ืœื“ื” ื‘ื ื™ื ืœื’ื™ื”ื ื ื›ื•ืชื™ื™ื›ื•:,ื"ืœ ื”ื”ื•ื ืฆื“ื•ืงื™ ืœืจ\' ืื‘ื”ื• ื›ืชื™ื‘ (ืชื”ืœื™ื ื’, ื) ืžื–ืžื•ืจ ืœื“ื•ื“ ื‘ื‘ืจื—ื• ืžืคื ื™ ืื‘ืฉืœื•ื ื‘ื ื• ื•ื›ืชื™ื‘ (ืชื”ืœื™ื ื ื–, ื) ืœื“ื•ื“ ืžื›ืชื ื‘ื‘ืจื—ื• ืžืคื ื™ ืฉืื•ืœ ื‘ืžืขืจื” ื”ื™ ืžืขืฉื” ื”ื•ื” ื‘ืจื™ืฉื ืžื›ื“ื™ ืžืขืฉื” ืฉืื•ืœ ื”ื•ื” ื‘ืจื™ืฉื ืœื›ืชื•ื‘ ื‘ืจื™ืฉื,ืืžืจ ืœื™ื” ืืชื•ืŸ ื“ืœื ื“ืจืฉื™ืชื•ืŸ ืกืžื•ื›ื™ืŸ ืงืฉื™ื ืœื›ื• ืื ืŸ ื“ื“ืจืฉื™ื ืŸ ืกืžื•ื›ื™ื ืœื ืงืฉื™ื ืœืŸ,ื“ื"ืจ ื™ื•ื—ื ืŸ ืกืžื•ื›ื™ืŸ ืžืŸ ื”ืชื•ืจื” ืžื ื™ืŸ ืฉื ื\' (ืชื”ืœื™ื ืงื™ื, ื—) ืกืžื•ื›ื™ื ืœืขื“ ืœืขื•ืœื ืขืฉื•ื™ื ื‘ืืžืช ื•ื™ืฉืจ,ืœืžื” ื ืกืžื›ื” ืคืจืฉืช ืื‘ืฉืœื•ื ืœืคืจืฉืช ื’ื•ื’ ื•ืžื’ื•ื’ ืฉืื ื™ืืžืจ ืœืš ืื“ื ื›ืœื•ื ื™ืฉ ืขื‘ื“ ืฉืžื•ืจื“ ื‘ืจื‘ื• ืืฃ ืืชื” ืืžื•ืจ ืœื• ื›ืœื•ื ื™ืฉ ื‘ืŸ ืฉืžื•ืจื“ ื‘ืื‘ื™ื• ืืœื ื”ื•ื” ื”ื›ื ื ืžื™ ื”ื•ื”:,ืืžืจ ืจ\' ื™ื•ื—ื ืŸ ืžืฉื•ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื•ื—ื™ ืžืื™ ื“ื›ืชื™ื‘ (ืžืฉืœื™ ืœื, ื›ื•) ืคื™ื” ืคืชื—ื” ื‘ื—ื›ืžื” ื•ืชื•ืจืช ื—ืกื“ ืขืœ ืœืฉื•ื ื” ื›ื ื’ื“ ืžื™ ืืžืจ ืฉืœืžื” ืžืงืจื ื–ื” ืœื ืืžืจื• ืืœื ื›ื ื’ื“ ื“ื•ื“ ืื‘ื™ื• ืฉื“ืจ ื‘ื—ืžืฉื” ืขื•ืœืžื™ื ื•ืืžืจ ืฉื™ืจื”,ื“ืจ ื‘ืžืขื™ ืืžื• ื•ืืžืจ ืฉื™ืจื” ืฉื ืืžืจ (ืชื”ืœื™ื ืงื’, ื) ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”\' ื•ื›ืœ ืงืจื‘ื™ ืืช ืฉื ืงื“ืฉื•,ื™ืฆื ืœืื•ื™ืจ ื”ืขื•ืœื ื•ื ืกืชื›ืœ ื‘ื›ื•ื›ื‘ื™ื ื•ืžื–ืœื•ืช ื•ืืžืจ ืฉื™ืจื” ืฉื ืืžืจ (ืชื”ืœื™ื ืงื’, ื›) ื‘ืจื›ื• ื”\' ืžืœืื›ื™ื• ื’ื‘ื•ืจื™ ื›ื— ืขื•ืฉื™ ื“ื‘ืจื• ืœืฉืžื•ืข ื‘ืงื•ืœ ื“ื‘ืจื• ื‘ืจื›ื• ื”\' ื›ืœ ืฆื‘ืื™ื• ื•ื’ื•\',ื™ื ืง ืžืฉื“ื™ ืืžื• ื•ื ืกืชื›ืœ ื‘ื“ื“ื™ื” ื•ืืžืจ ืฉื™ืจื” ืฉื ืืžืจ (ืชื”ืœื™ื ืงื’, ื‘) ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”\' ื•ืืœ ืชืฉื›ื—ื™ ื›ืœ ื’ืžื•ืœื™ื•,ืžืื™ ื›ืœ ื’ืžื•ืœื™ื• ืืžืจ ืจ\' ืื‘ื”ื• ืฉืขืฉื” ืœื” ื“ื“ื™ื ื‘ืžืงื•ื ื‘ื™ื ื”,ื˜ืขืžื ืžืื™ ืืžืจ (ืจื‘ื™) ื™ื”ื•ื“ื” ื›ื“ื™ ืฉืœื ื™ืกืชื›ืœ ื‘ืžืงื•ื ืขืจื•ื” ืจื‘ ืžืชื ื ืืžืจ ื›ื“ื™ ืฉืœื ื™ื™ื ืง ืžืžืงื•ื ื”ื˜ื ื•ืคืช,ืจืื” ื‘ืžืคืœืชืŸ ืฉืœ ืจืฉืขื™ื ื•ืืžืจ ืฉื™ืจื” ืฉื ืืžืจ (ืชื”ืœื™ื ืงื“, ืœื”) ื™ืชืžื• ื—ื˜ืื™ื ืžืŸ ื”ืืจืฅ ื•ืจืฉืขื™ื ืขื•ื“ ืื™ื ื ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”\' ื”ืœืœื•ื™ื”,ื ืกืชื›ืœ ื‘ื™ื•ื ื”ืžื™ืชื” ื•ืืžืจ ืฉื™ืจื” ืฉื ืืžืจ (ืชื”ืœื™ื ืงื“, ื) ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”\' ื”\' ืืœื”ื™ ื’ื“ืœืช ืžืื“ ื”ื•ื“ ื•ื”ื“ืจ ืœื‘ืฉืช,ืžืื™ ืžืฉืžืข ื“ืขืœ ื™ื•ื ื”ืžื™ืชื” ื ืืžืจ ืืžืจ ืจื‘ื” ื‘ืจ ืจื‘ ืฉื™ืœื ืžืกื™ืคื ื“ืขื ื™ื™ื ื ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ืงื“, ื›ื˜) ืชืกืชื™ืจ ืคื ื™ืš ื™ื‘ื”ืœื•ืŸ ืชื•ืกืฃ ืจื•ื—ื ื™ื’ื•ืขื•ืŸ ื•ื’ื•\',ืจื‘ ืฉื™ืžื™ ื‘ืจ ืขื•ืงื‘ื ื•ืืžืจื™ ืœื” ืžืจ ืขื•ืงื‘ื ื”ื•ื” ืฉื›ื™ื— ืงืžื™ื” ื“ืจ\' ืฉืžืขื•ืŸ ื‘ืŸ ืคื–ื™ ื•ื”ื•ื” ืžืกื“ืจ ืื’ื“ืชื ืงืžื™ื” ื“ืจ\' ื™ื”ื•ืฉืข ื‘ืŸ ืœื•ื™ ืืžืจ ืœื™ื” ืžืื™ ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ืงื’, ื) ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”\' ื•ื›ืœ ืงืจื‘ื™ ืืช ืฉื ืงื“ืฉื• ืืžืจ ืœื™ื” ื‘ื ื•ืจืื” ืฉืœื ื›ืžื“ืช ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžื“ืช ื‘ืฉืจ ื•ื“ื ืžื“ืช ื‘ืฉืจ ื•ื“ื ืฆืจ ืฆื•ืจื” ืขืœ ื’ื‘ื™ ื”ื›ื•ืชืœ ื•ืื™ื ื• ื™ื›ื•ืœ ืœื”ื˜ื™ืœ ื‘ื” ืจื•ื— ื•ื ืฉืžื” ืงืจื‘ื™ื ื•ื‘ื ื™ ืžืขื™ื ื•ื”ืงื‘"ื” ืื™ื ื• ื›ืŸ ืฆืจ ืฆื•ืจื” ื‘ืชื•ืš ืฆื•ืจื” ื•ืžื˜ื™ืœ ื‘ื” ืจื•ื— ื•ื ืฉืžื” ืงืจื‘ื™ื ื•ื‘ื ื™ ืžืขื™ื ื•ื”ื™ื™ื ื• ื“ืืžืจื” ื—ื ื” (ืฉืžื•ืืœ ื ื‘, ื‘) ืื™ืŸ ืงื“ื•ืฉ ื›ื”\' ื›ื™ ืื™ืŸ ื‘ืœืชืš ื•ืื™ืŸ ืฆื•ืจ ื›ืืœื”ื™ื ื•.,ืžืื™ ืื™ืŸ ืฆื•ืจ ื›ืืœื”ื™ื ื• ืื™ืŸ ืฆื™ื™ืจ ื›ืืœื”ื™ื ื•,ืžืื™ ื›ื™ ืื™ืŸ ื‘ืœืชืš ืืžืจ ืจ\' ื™ื”ื•ื“ื” ื‘ืจ ืžื ืกื™ื ืืœ ืชืงืจื™ ื›ื™ ืื™ืŸ ื‘ืœืชืš ืืœื ืื™ืŸ ืœื‘ืœื•ืชืš ืฉืœื ื›ืžื“ืช ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžื“ืช ื‘ืฉืจ ื•ื“ื ืžื“ืช ื‘ืฉืจ ื•ื“ื ืžืขืฉื” ื™ื“ื™ื• ืžื‘ืœื™ืŸ ืื•ืชื• ื•ื”ืงื‘"ื” ืžื‘ืœื” ืžืขืฉื™ื•,ื"ืœ ืื ื ื”ื›ื™ ืงื ืืžื™ื ื ืœืš ื”ื ื™ ื—ืžืฉื” ื‘ืจื›ื™ ื ืคืฉื™ ื›ื ื’ื“ ืžื™ ืืžืจืŸ ื“ื•ื“ ืœื ืืžืจืŸ ืืœื ื›ื ื’ื“ ื”ืงื‘"ื” ื•ื›ื ื’ื“ ื ืฉืžื”,ืžื” ื”ืงื‘"ื” ืžืœื ื›ืœ ื”ืขื•ืœื ืืฃ ื ืฉืžื” ืžืœืื” ืืช ื›ืœ ื”ื’ื•ืฃ ืžื” ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจื•ืื” ื•ืื™ื ื• ื ืจืื” ืืฃ ื ืฉืžื” ืจื•ืื” ื•ืื™ื ื” ื ืจืื™ืช ืžื” ื”ืงื‘"ื” ื–ืŸ ืืช ื›ืœ ื”ืขื•ืœื ื›ืœื• ืืฃ ื ืฉืžื” ื–ื ื” ืืช ื›ืœ ื”ื’ื•ืฃ ืžื” ื”ืงื‘"ื” ื˜ื”ื•ืจ ืืฃ ื ืฉืžื” ื˜ื”ื•ืจื” ืžื” ื”ืงื‘"ื” ื™ื•ืฉื‘ ื‘ื—ื“ืจื™ ื—ื“ืจื™ื ืืฃ ื ืฉืžื” ื™ื•ืฉื‘ืช ื‘ื—ื“ืจื™ ื—ื“ืจื™ื ื™ื‘ื ืžื™ ืฉื™ืฉ ื‘ื• ื—ืžืฉื” ื“ื‘ืจื™ื ื”ืœืœื• ื•ื™ืฉื‘ื— ืœืžื™ ืฉื™ืฉ ื‘ื• ื—ืžืฉื” ื“ื‘ืจื™ื ื”ืœืœื•:,ืืžืจ ืจื‘ ื”ืžื ื•ื ื ืžืื™ ื“ื›ืชื™ื‘ (ืงื”ืœืช ื—, ื) ืžื™ ื›ื”ื—ื›ื ื•ืžื™ ื™ื•ื“ืข ืคืฉืจ ื“ื‘ืจ ืžื™ ื›ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื™ื•ื“ืข ืœืขืฉื•ืช ืคืฉืจื” ื‘ื™ืŸ ืฉื ื™ ืฆื“ื™ืงื™ื ื‘ื™ืŸ ื—ื–ืงื™ื”ื• ืœื™ืฉืขื™ื”ื• ื—ื–ืงื™ื”ื• ืืžืจ ืœื™ืชื™ ื™ืฉืขื™ื”ื• ื’ื‘ืื™ ื“ื”ื›ื™ ืืฉื›ื—ืŸ ื‘ืืœื™ื”ื• ื“ืื–ืœ ืœื’ื‘ื™ ืื—ืื‘ (ืฉื ืืžืจ (ืžืœื›ื™ื ื ื™ื—, ื‘) ื•ื™ืœืš ืืœื™ื”ื• ืœื”ืจืื•ืช ืืœ ืื—ืื‘) ื™ืฉืขื™ื”ื• ืืžืจ ืœื™ืชื™ ื—ื–ืงื™ื”ื• ื’ื‘ืื™ ื“ื”ื›ื™ ืืฉื›ื—ืŸ ื‘ื™ื”ื•ืจื ื‘ืŸ ืื—ืื‘ ื“ืื–ืœ ืœื’ื‘ื™ ืืœื™ืฉืข,ืžื” ืขืฉื” ื”ืงื‘"ื” ื”ื‘ื™ื ื™ืกื•ืจื™ื ืขืœ ื—ื–ืงื™ื”ื• ื•ืืžืจ ืœื• ืœื™ืฉืขื™ื”ื• ืœืš ื•ื‘ืงืจ ืืช ื”ื—ื•ืœื” ืฉื ืืžืจ (ืžืœื›ื™ื ื‘ ื›, ื) ื‘ื™ืžื™ื ื”ื”ื ื—ืœื” ื—ื–ืงื™ื”ื• ืœืžื•ืช ื•ื™ื‘ื ืืœื™ื• ื™ืฉืขื™ื”ื• ื‘ืŸ ืืžื•ืฅ ื”ื ื‘ื™ื ื•ื™ืืžืจ ืืœื™ื• ื›ื” ืืžืจ ื”\' (ืฆื‘ืื•ืช) ืฆื• ืœื‘ื™ืชืš ื›ื™ ืžืช ืืชื” ื•ืœื ืชื—ื™ื” ื•ื’ื•\' ืžืื™ ื›ื™ ืžืช ืืชื” ื•ืœื ืชื—ื™ื” ืžืช ืืชื” ื‘ืขื•ืœื ื”ื–ื” ื•ืœื ืชื—ื™ื” ืœืขื•ืœื ื”ื‘ื,ืืžืจ ืœื™ื” ืžืื™ ื›ื•ืœื™ ื”ืื™ ืืžืจ ืœื™ื” ืžืฉื•ื ื“ืœื ืขืกืงืช ื‘ืคืจื™ื” ื•ืจื‘ื™ื” ื"ืœ ืžืฉื•ื ื“ื—ื–ืื™ ืœื™ ื‘ืจื•ื— ื”ืงื“ืฉ ื“ื ืคืงื™ ืžื™ื ืื™ ื‘ื ื™ืŸ ื“ืœื ืžืขืœื•,ื"ืœ ื‘ื”ื“ื™ ื›ื‘ืฉื™ ื“ืจื—ืžื ื ืœืžื” ืœืš ืžืื™ ื“ืžืคืงื“ืช ืื™ื‘ืขื™ ืœืš ืœืžืขื‘ื“ ื•ืžื” ื“ื ื™ื—ื ืงืžื™ื” ืงื•ื“ืฉื ื‘ืจื™ืš ื”ื•ื ืœืขื‘ื™ื“,ืืžืจ ืœื™ื” ื”ืฉืชื ื”ื‘ ืœื™ ื‘ืจืชืš ืืคืฉืจ ื“ื’ืจืžื ื–ื›ื•ืชื ื“ื™ื“ื™ ื•ื“ื™ื“ืš ื•ื ืคืงื™ ืžื ืื™ ื‘ื ื™ืŸ ื“ืžืขืœื• ื"ืœ ื›ื‘ืจ ื ื’ื–ืจื” ืขืœื™ืš ื’ื–ื™ืจื” ื"ืœ ื‘ืŸ ืืžื•ืฅ ื›ืœื” ื ื‘ื•ืืชืš ื•ืฆื,ื›ืš ืžืงื•ื‘ืœื ื™ ืžื‘ื™ืช ืื‘ื™ ืื‘ื ืืคื™\' ื—ืจื‘ ื—ื“ื” ืžื•ื ื—ืช ืขืœ ืฆื•ืืจื• ืฉืœ ืื“ื ืืœ ื™ืžื ืข ืขืฆืžื• ืžืŸ ื”ืจื—ืžื™ื,ืืชืžืจ ื ืžื™ ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืจื‘ื™ (ืืœื™ืขื–ืจ) ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ืืคื™ืœื• ื—ืจื‘ ื—ื“ื” ืžื•ื ื—ืช ืขืœ ืฆื•ืืจื• ืฉืœ ืื“ื ืืœ ื™ืžื ืข ืขืฆืžื• ืžืŸ ื”ืจื—ืžื™ื ืฉื ื\' (ืื™ื•ื‘ ื™ื’, ื˜ื•) ื”ืŸ ื™ืงื˜ืœื ื™ ืœื• ืื™ื—ืœ'56a. ืืžืจ ืœื™ื” ืงื™ืกืจ ืœืจ\' ื™ื”ื•ืฉืข ื‘ืจ\' (ื—ื ื™ื ื) ืืžืจื™ืชื• ื“ื—ื›ืžื™ืชื• ื˜ื•ื‘ื ืื™ืžื ืœื™ ืžืื™ ื—ื–ื™ื ื ื‘ื—ืœืžืื™ ืืžืจ ืœื™ื” ื—ื–ื™ืช ื“ืžืฉื—ืจื™ ืœืš ืคืจืกืื™ ื•ื’ืจื‘ื™ ื‘ืš ื•ืจืขื™ื™ ื‘ืš ืฉืงืฆื™ ื‘ื—ื•ื˜ืจื ื“ื“ื”ื‘ื ื”ืจื”ืจ ื›ื•ืœื™ื” ื™ื•ืžื ื•ืœืื•ืจืชื ื—ื–ื ืืžืจ ืœื™ื” ืฉื‘ื•ืจ ืžืœื›ื ืœืฉืžื•ืืœ ืืžืจื™ืชื• ื“ื—ื›ืžื™ืชื• ื˜ื•ื‘ื ืื™ืžื ืœื™ ืžืื™ ื—ื–ื™ื ื ื‘ื—ืœืžืื™ ืืžืจ ืœื™ื” ื—ื–ื™ืช ื“ืืชื• ืจื•ืžืื™ ื•ืฉื‘ื• ืœืš ื•ื˜ื—ื ื™ ื‘ืš ืงืฉื™ื™ืชื ื‘ืจื—ื™ื™ื ื“ื“ื”ื‘ื ื”ืจื”ืจ ื›ื•ืœื™ื” ื™ื•ืžื ื•ืœืื•ืจืชื ื—ื–ื,ื‘ืจ ื”ื“ื™ื ืžืคืฉืจ ื—ืœืžื™ ื”ื•ื” ืžืืŸ ื“ื™ื”ื™ื‘ ืœื™ื” ืื’ืจื ืžืคืฉืจ ืœื™ื” ืœืžืขืœื™ื•ืชื ื•ืžืืŸ ื“ืœื ื™ื”ื™ื‘ ืœื™ื” ืื’ืจื ืžืคืฉืจ ืœื™ื” ืœื’ืจื™ืขื•ืชื ืื‘ื™ื™ ื•ืจื‘ื ื—ื–ื• ื—ืœืžื ืื‘ื™ื™ ื™ื”ื™ื‘ ืœื™ื” ื–ื•ื–ื ื•ืจื‘ื ืœื ื™ื”ื™ื‘ ืœื™ื” ืืžืจื™ ืœื™ื” ืืงืจื™ื ืŸ ื‘ื—ืœืžื™ืŸ (ื“ื‘ืจื™ื ื›ื—, ืœื) ืฉื•ืจืš ื˜ื‘ื•ื— ืœืขื™ื ื™ืš ื•ื’ื•\' ืœืจื‘ื ืืžืจ ืœื™ื” ืคืกื™ื“ ืขืกืงืš ื•ืœื ืื”ื ื™ ืœืš ืœืžื™ื›ืœ ืžืขื•ืฆื‘ื ื“ืœื‘ืš ืœืื‘ื™ื™ ื"ืœ ืžืจื•ื•ื— ืขืกืงืš ื•ืœื ืื”ื ื™ ืœืš ืœืžื™ื›ืœ ืžื—ื“ื•ื ื“ืœื‘ืš,ืืžืจื™ ืœื™ื” ืืงืจื™ื ืŸ (ื“ื‘ืจื™ื ื›ื—, ืžื) ื‘ื ื™ื ื•ื‘ื ื•ืช ืชื•ืœื™ื“ ื•ื’ื•\' ืœืจื‘ื ืืžืจ ืœื™ื” ื›ื‘ื™ืฉื•ืชื™ื” ืœืื‘ื™ื™ ื"ืœ ื‘ื ืš ื•ื‘ื ืชืš ื ืคื™ืฉื™ ื•ืžื™ื ืกื‘ืŸ ื‘ื ืชืš ืœืขืœืžื ื•ืžื“ืžื™ื™ืŸ ื‘ืืคืš ื›ื“ืงื ืื–ืœืŸ ื‘ืฉื‘ื™ื”,ืืงืจื™ื™ืŸ (ื“ื‘ืจื™ื ื›ื—, ืœื‘) ื‘ื ื™ืš ื•ื‘ื ื•ืชื™ืš ื ืชื•ื ื™ื ืœืขื ืื—ืจ ืœืื‘ื™ื™ ื"ืœ ื‘ื ืš ื•ื‘ื ืชืš ื ืคื™ืฉื™ืŸ ืืช ืืžืจืช ืœืงืจื™ื‘ืš ื•ื”ื™ื ืืžืจื” ืœืงืจื™ื‘ื” ื•ืื›ืคื” ืœืš ื•ื™ื”ื‘ืช ืœื”ื•ืŸ ืœืงืจื™ื‘ื” ื“ื”ื•ื™ ื›ืขื ืื—ืจ ืœืจื‘ื ื"ืœ ื“ื‘ื™ืชื”ื• ืฉื›ื™ื‘ื ื•ืืชื• ื‘ื ื™ื” ื•ื‘ื ืชื™ื” ืœื™ื“ื™ ืื™ืชืชื ืื—ืจื™ืชื™ ื“ืืžืจ ืจื‘ื ืืžืจ ืจ\' ื™ืจืžื™ื” ื‘ืจ ืื‘ื ืืžืจ ืจื‘ ืžืื™ ื“ื›ืชื™ื‘ ื‘ื ื™ืš ื•ื‘ื ื•ืชื™ืš ื ืชื•ื ื™ื ืœืขื ืื—ืจ ื–ื• ืืฉืช ื”ืื‘,ืืงืจื™ื ืŸ ื‘ื—ืœืžื™ืŸ (ืงื”ืœืช ื˜, ื–) ืœืš ืื›ื•ืœ ื‘ืฉืžื—ื” ืœื—ืžืš ืœืื‘ื™ื™ ืืžืจ ืœื™ื” ืžืจื•ื•ื— ืขืกืงืš ื•ืื›ืœืช ื•ืฉืชื™ืช ื•ืงืจื™ืช ืคืกื•ืงื ืžื—ื“ื•ื ื“ืœื‘ืš ืœืจื‘ื ืืžืจ ืœื™ื” ืคืกื™ื“ ืขืกืงืš ื˜ื‘ื—ืช ื•ืœื ืื›ืœืช ื•ืฉืชื™ืช ื•ืงืจื™ืช ืœืคื›ื•ื—ื™ ืคื—ื“ืš,ืืงืจื™ื ืŸ (ื“ื‘ืจื™ื ื›ื—, ืœื—) ื–ืจืข ืจื‘ ืชื•ืฆื™ื ื”ืฉื“ื” ืœืื‘ื™ื™ ื"ืœ ืžืจื™ืฉื™ื” ืœืจื‘ื ื"ืœ ืžืกื™ืคื™ื”,ืืงืจื™ื ืŸ (ื“ื‘ืจื™ื ื›ื—, ืž) ื–ื™ืชื™ื ื™ื”ื™ื• ืœืš ื‘ื›ืœ ื’ื‘ื•ืœืš ื•ื’ื•\' ืœืื‘ื™ื™ ื"ืœ ืžืจื™ืฉื™ื” ืœืจื‘ื ื"ืœ ืžืกื™ืคื™ื”,ืืงืจื™ื ืŸ (ื“ื‘ืจื™ื ื›ื—, ื™) ื•ืจืื• ื›ืœ ืขืžื™ ื”ืืจืฅ ื•ื’ื•\' ืœืื‘ื™ื™ ื"ืœ ื ืคืง ืœืš ืฉืžื ื“ืจื™ืฉ ืžืชื™ื‘ืชื ื”ื•ื™ืช ืื™ืžืชืš ื ืคืœืช ื‘ืขืœืžื ืœืจื‘ื ืืžืจ ืœื™ื” ื‘ื“ื™ื™ื ื ื“ืžืœื›ื ืืชื‘ืจ ื•ืžืชืคืกืช ื‘ื’ื ื‘ื™ ื•ื“ื™ื™ื ื™ ื›ื•ืœื™ ืขืœืžื ืงืœ ื•ื—ื•ืžืจ ืžื™ื ืš ืœืžื—ืจ ืืชื‘ืจ ื‘ื“ื™ื™ื ื ื“ืžืœื›ื ื•ืืชื• ื•ืชืคืฉื™ ืœื™ื” ืœืจื‘ื.,ืืžืจื™ ืœื™ื” ื—ื–ืŸ ื—ืกื ืขืœ ืคื•ื ื“ื ื™ ืœืื‘ื™ื™ ื"ืœ ืขื™ืฃ ืขืกืงืš ื›ื—ืกื ืœืจื‘ื ื"ืœ ืžืจื™ืจ ืขืกืงืš ื›ื™ ื—ืกื,ืืžืจื™ ืœื™ื” ื—ื–ืŸ ื‘ืฉืจื ืขืœ ืคื•ื ื“ื ื™ ืœืื‘ื™ื™ ืืžืจ ืœื™ื” ื‘ืกื™ื ื—ืžืจืš ื•ืืชื• ื›ื•ืœื™ ืขืœืžื ืœืžื–ื‘ืŸ ื‘ืฉืจื ื•ื—ืžืจื ืžื™ื ืš ืœืจื‘ื ืืžืจ ืœื™ื” ืชืงื™ืฃ ื—ืžืจืš ื•ืืชื• ื›ื•ืœื™ ืขืœืžื ืœืžื–ื‘ืŸ ื‘ืฉืจื ืœืžื™ื›ืœ ื‘ื™ื”,ืืžืจื™ ืœื™ื” ื—ื–ืŸ ื—ื‘ื™ืชื ื“ืชืœื™ ื‘ื“ื™ืงืœื ืœืื‘ื™ื™ ืืžืจ ืœื™ื” ืžื“ืœื™ ืขืกืงืš ื›ื“ื™ืงืœื ืœืจื‘ื ืืžืจ ืœื™ื” ื—ืœื™ ืขืกืงืš ื›ืชืžืจื™,ืืžืจื™ ืœื™ื” ื—ื–ืŸ ืจื•ืžื ื ื“ืงื“ื—ื™ ืืคื•ื ื“ื ื™ ืœืื‘ื™ื™ ืืžืจ ืœื™ื” ืขืฉื™ืง ืขืกืงืš ื›ืจื•ืžื ื ืœืจื‘ื ืืžืจ ืœื™ื” ืงืื•ื™ ืขืกืงืš ื›ืจื•ืžื ื,ืืžืจื™ ืœื™ื” ื—ื–ืŸ ื—ื‘ื™ืชื ื“ื ืคืœ ืœื‘ื™ืจื ืœืื‘ื™ื™ ื"ืœ ืžืชื‘ืขื™ ืขืกืงืš ื›ื“ืืžืจ ื ืคืœ ืคืชื ื‘ื‘ื™ืจื ื•ืœื ืืฉืชื›ื— ืœืจื‘ื ื"ืœ ืคืกื™ื“ ืขืกืงืš ื•ืฉื“ื™\' ืœื™ื” ืœื‘ื™ืจื,ืืžืจื™ ืœื™ื” ื—ื–ื™ื ืŸ ื‘ืจ ื—ืžืจื ื“ืงืื™ ืืื™ืกื“ืŸ ื•ื ื•ืขืจ ืœืื‘ื™ื™ ืืžืจ ืœื™ื” ืžืœื›ื ื”ื•ื™ืช ื•ืงืื™ ืืžื•ืจื ืขืœืš ืœืจื‘ื ื"ืœ ืคื˜ืจ ื—ืžื•ืจ ื’ื”ื™ื˜ ืžืชืคื™ืœืš ื"ืœ ืœื“ื™ื“ื™ ื—ื–ื™ ืœื™ ื•ืื™ืชื™ื” ืืžืจ ืœื™ื” ื•ื"ื• ื“ืคื˜ืจ ื—ืžื•ืจ ื•ื“ืื™ ื’ื”ื™ื˜ ืžืชืคื™ืœืš,ืœืกื•ืฃ ืื–ืœ ืจื‘ื ืœื—ื•ื“ื™ื” ืœื’ื‘ื™ื” ืืžืจ ืœื™ื” ื—ื–ืื™ ื“ืฉื ื‘ืจื™ื™ืชื ื“ื ืคืœ ืืžืจ ืœื™ื” ืืฉืชืš ืฉื›ื‘ื ืืžืจ ืœื™ื” ื—ื–ื™ื ื›ื›ื™ ื•ืฉื ื™ ื“ื ืชื•ืจ ื"ืœ ื‘ื ืš ื•ื‘ื ืชืš ืฉื›ื‘ืŸ ืืžืจ ืœื™ื” ื—ื–ืื™ ืชืจืชื™ ื™ื•ื ื™ ื“ืคืจื—ืŸ ื"ืœ ืชืจื™ ื ืฉื™ ืžื’ืจืฉืช ืืžืจ ืœื™ื” ื—ื–ืื™ ืชืจื™ ื’ืจื’ืœื™ื“ื™ ื“ืœืคืชื ืืžืจ ืœื™ื” ืชืจื™ืŸ ืงื•ืœืคื™ ื‘ืœืขืช ืื–ืœ ืจื‘ื ื”ื”ื•ื ื™ื•ืžื ื•ื™ืชื™ื‘ ื‘ื™ ืžื“ืจืฉื ื›ื•ืœื™ื” ื™ื•ืžื ืืฉื›ื— ื”ื ื”ื• ืชืจื™ ืกื’ื™ ื ื”ื•ืจื™ ื“ื”ื•ื• ืงืžื ืฆื• ื‘ื”ื“ื™ ื”ื“ื“ื™ ืื–ืœ ืจื‘ื ืœืคืจื•ืงื™ื ื”ื• ื•ืžื—ื•ื”ื• ืœืจื‘ื ืชืจื™ ื“ืœื• ืœืžื—ื•ื™ื™ื” ืื—ืจื™ืชื™ ืืžืจ ืžืกืชื™ื™ ืชืจื™ืŸ ื—ื–ืื™,ืœืกื•ืฃ ืืชื ืจื‘ื ื•ื™ื”ื™ื‘ ืœื™ื” ืื’ืจื ื"ืœ ื—ื–ืื™ ืืฉื™ืชื ื“ื ืคืœ ื"ืœ ื ื›ืกื™ื ื‘ืœื ืžืฆืจื™ื ืงื ื™ืช ื"ืœ ื—ื–ืื™ ืืคื“ื ื ื“ืื‘ื™ื™ ื“ื ืคืœ ื•ื›ืกื™ื™ืŸ ืื‘ืงื™ื” ื"ืœ ืื‘ื™ื™ ืฉื›ื™ื‘ ื•ืžืชื™ื‘ืชื™ื” ืืชื™ื ืœื’ื‘ืš ื"ืœ ื—ื–ืื™ ืืคื“ื ื ื“ื™ื“ื™ ื“ื ืคื™ืœ ื•ืืชื• ื›ื•ืœื™ ืขืœืžื ืฉืงื™ืœ ืœื‘ื™ื ืชื ืœื‘ื™ื ืชื ื"ืœ ืฉืžืขืชืชืš ืžื‘ื“ืจืŸ ื‘ืขืœืžื ื"ืœ ื—ื–ืื™ ื“ืื‘ืงืข ืจื™ืฉื™ ื•ื ืชืจ ืžื•ืงืจื™ ื"ืœ ืื•ื“ืจื ืžื‘ื™ ืกื“ื™ื ื ืคื™ืง ื"ืœ ืืงืจื™ื•ืŸ ื”ืœืœื ืžืฆืจืื” ื‘ื—ืœืžื ื"ืœ ื ื™ืกื ืžืชืจื—ืฉื™ ืœืš,ื”ื•ื” ืงื ืื–ื™ืœ ื‘ื”ื“ื™ื” ื‘ืืจื‘ื ืืžืจ ื‘ื”ื“ื™ ื’ื‘ืจื ื“ืžืชืจื—ื™ืฉ ืœื™ื” ื ื™ืกื ืœืžื” ืœื™ ื‘ื”ื“ื™ ื“ืงื ืกืœื™ืง ื ืคืœ ืกื™ืคืจื ืžื™ื ื™ื” ืืฉื›ื—ื™ื” ืจื‘ื ื•ื—ื–ื ื“ื”ื•ื” ื›ืชื™ื‘ ื‘ื™ื” ื›ืœ ื”ื—ืœื•ืžื•ืช ื”ื•ืœื›ื™ืŸ ืื—ืจ ื”ืคื” ืจืฉืข ื‘ื“ื™ื“ืš ืงื™ื™ืžื ื•ืฆืขืจืชืŸ ื›ื•ืœื™ ื”ืื™ ื›ื•ืœื”ื• ืžื—ื™ืœื ื ืœืš ื‘ืจ ืžื‘ืจืชื™ื” ื“ืจื‘ ื—ืกื“ื ื™ื”ื ืจืขื•ื ื“ืœืžืกืจ ื”ื”ื•ื ื’ื‘ืจื ืœื™ื“ื™ ื“ืžืœื›ื•ืชื ื“ืœื ืžืจื—ืžื• ืขืœื™ื”,ืืžืจ ืžืื™ ืืขื‘ื™ื“ ื’ืžื™ืจื™ ื“ืงืœืœืช ื—ื›ื ืืคื™ืœื• ื‘ื—ื ื ื”ื™ื ื‘ืื” ื•ื›"ืฉ ืจื‘ื ื“ื‘ื“ื™ื ื ืงื ืœื™ื™ื˜ ืืžืจ ืื™ืงื•ื ื•ืื’ืœื™ ื“ืืžืจ ืžืจ ื’ืœื•ืช ืžื›ืคืจืช ืขื•ืŸ,ืงื ื’ืœื™ ืœื‘ื™ ืจื•ืžืื™ ืื–ืœ ื™ืชื™ื‘ ืืคืชื—ื ื“ืจื™ืฉ ื˜ื•ืจื–ื™ื ื ื“ืžืœื›ื ืจื™ืฉ ื˜ื•ืจื–ื™ื ื ื—ื–ื ื—ืœืžื ื"ืœ ื—ื–ืื™ ื—ืœืžื ื“ืขื™ื™ืœ ืžื—ื˜ื ื‘ืืฆื‘ืขืชื™ ื"ืœ ื”ื‘ ืœื™ ื–ื•ื–ื ื•ืœื ื™ื”ื‘ ืœื™ื” ืœื ื"ืœ ื•ืœื ืžื™ื“ื™ ื"ืœ ื—ื–ืื™ ื“ื ืคืœ ืชื›ืœื ื‘ืชืจืชื™ืŸ ืืฆื‘ืขืชื™ ื"ืœ ื”ื‘ ืœื™ ื–ื•ื–ื ื•ืœื ื™ื”ื‘ ืœื™ื” ื•ืœื ื"ืœ ื"ืœ ื—ื–ืื™ ื“ื ืคืœ ืชื›ืœื ื‘ื›ื•ืœื” ื™ื“ื ื"ืœ ื ืคืœ ืชื›ืœื ื‘ื›ื•ืœื”ื• ืฉื™ืจืื™ ืฉืžืขื™ ื‘ื™ ืžืœื›ื ื•ืืชื™ื•ื” ืœืจื™ืฉ ื˜ื•ืจื–ื™ื ื ืงื ืงื˜ืœื™ ืœื™ื” ื"ืœ ืื ื ืืžืื™ ืื™ื™ืชื• ืœื”ืื™ ื“ื”ื•ื” ื™ื“ืข ื•ืœื ืืžืจ ืื™ื™ืชื•ื”ื• ืœื‘ืจ ื”ื“ื™ื ืืžืจื™ ืœื™ื” ืืžื˜ื• ื–ื•ื–ื ื“ื™ื“ืš ื—ืจื‘ื• 63b. ื•ืืžืจื• ืœืื—ื™ื ื• ืฉื‘ื’ื•ืœื” ืื ืฉื•ืžืขื™ืŸ ืžื•ื˜ื‘ ื•ืื ืœืื• ื™ืขืœื• ืœื”ืจ ืื—ื™ื” ื™ื‘ื ื” ืžื–ื‘ื— ื—ื ื ื™ื” ื™ื ื’ืŸ ื‘ื›ื ื•ืจ ื•ื™ื›ืคืจื• ื›ื•ืœื ื•ื™ืืžืจื• ืื™ืŸ ืœื”ื ื—ืœืง ื‘ืืœื”ื™ ื™ืฉืจืืœ,ืžื™ื“ ื’ืขื• ื›ืœ ื”ืขื ื‘ื‘ื›ื™ื” ื•ืืžืจื• ื—ืก ื•ืฉืœื•ื ื™ืฉ ืœื ื• ื—ืœืง ื‘ืืœื”ื™ ื™ืฉืจืืœ,ื•ื›ืœ ื›ืš ืœืžื” ืžืฉื•ื ืฉื ืืžืจ (ื™ืฉืขื™ื”ื• ื‘, ื’) ื›ื™ ืžืฆื™ื•ืŸ ืชืฆื ืชื•ืจื” ื•ื“ื‘ืจ ื”\' ืžื™ืจื•ืฉืœื™ื,ื‘ืฉืœืžื ื”ื•ื ืžื˜ื”ืจ ื•ื”ื ืžื˜ืžืื™ืŸ ืœื—ื•ืžืจื ืืœื ื”ื•ื ืžื˜ืžื ื•ื”ื ืžื˜ื”ืจื™ืŸ ื”ื™ื›ื™ ื”ื•ื™ ื•ื”ื ืชื ื™ื ื—ื›ื ืฉื˜ืžื ืื™ืŸ ื—ื‘ืจื• ืจืฉืื™ ืœื˜ื”ืจ ืืกืจ ืื™ืŸ ื—ื‘ืจื• ืจืฉืื™ ืœื”ืชื™ืจ ืงืกื‘ืจื™ ื›ื™ ื”ื™ื›ื™ ื“ืœื ื ื’ืจืจื• ื‘ืชืจื™ื”:,ืชื ื• ืจื‘ื ืŸ ื›ืฉื ื›ื ืกื• ืจื‘ื•ืชื™ื ื• ืœื›ืจื ื‘ื™ื‘ื ื” ื”ื™ื• ืฉื ืจื‘ื™ ื™ื”ื•ื“ื” ื•ืจื‘ื™ ื™ื•ืกื™ ื•ืจ\' ื ื—ืžื™ื” ื•ืจ\' ืืœื™ืขื–ืจ ื‘ื ื• ืฉืœ ืจื‘ื™ ื™ื•ืกื™ ื”ื’ืœื™ืœื™ ืคืชื—ื• ื›ื•ืœื ื‘ื›ื‘ื•ื“ ืื›ืกื ื™ื ื•ื“ืจืฉื•,ืคืชื— ืจื‘ื™ ื™ื”ื•ื“ื” ืจืืฉ ื”ืžื“ื‘ืจื™ื ื‘ื›ืœ ืžืงื•ื ื‘ื›ื‘ื•ื“ ืชื•ืจื” ื•ื“ืจืฉ (ืฉืžื•ืช ืœื’, ื–) ื•ืžืฉื” ื™ืงื— ืืช ื”ืื”ืœ ื•ื ื˜ื” ืœื• ืžื—ื•ืฅ ืœืžื—ื ื” ื•ื”ืœื ื“ื‘ืจื™ื ืงืœ ื•ื—ื•ืžืจ ื•ืžื” ืืจื•ืŸ ื”\' ืฉืœื ื”ื™ื” ืžืจื•ื—ืง ืืœื ืฉื ื™ื ืขืฉืจ ืžื™ืœ ืืžืจื” ืชื•ืจื” (ืฉืžื•ืช ืœื’, ื–) ื•ื”ื™ื” ื›ืœ ืžื‘ืงืฉ ื”\' ื™ืฆื ืืœ ืื”ืœ ืžื•ืขื“ ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ืฉื”ื•ืœื›ื™ื ืžืขื™ืจ ืœืขื™ืจ ื•ืžืžื“ื™ื ื” ืœืžื“ื™ื ื” ืœืœืžื•ื“ ืชื•ืจื” ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื”,(ืฉืžื•ืช ืœื’, ื™ื) ื•ื“ื‘ืจ ื”\' ืืœ ืžืฉื” ืคื ื™ื ืืœ ืคื ื™ื ืืžืจ ืจ\' ื™ืฆื—ืง ืืžืจ ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืžืฉื” ืžืฉื” ืื ื™ ื•ืืชื” ื ืกื‘ื™ืจ ืคื ื™ื ื‘ื”ืœื›ื” ืื™ื›ื ื“ืืžืจื™ ื›ืš ืืžืจ ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืžืฉื” ื›ืฉื ืฉืื ื™ ื”ืกื‘ืจืชื™ ืœืš ืคื ื™ื ื›ืš ืืชื” ื”ืกื‘ืจ ืคื ื™ื ืœื™ืฉืจืืœ ื•ื”ื—ื–ืจ ื”ืื”ืœ ืœืžืงื•ืžื•,(ืฉืžื•ืช ืœื’, ื™ื) ื•ืฉื‘ ืืœ ื”ืžื—ื ื” ื•ื’ื•\' ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืžืจ ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืžืฉื” ืขื›ืฉื• ื™ืืžืจื• ื”ืจื‘ ื‘ื›ืขืก ื•ืชืœืžื™ื“ ื‘ื›ืขืก ื™ืฉืจืืœ ืžื” ืชื”ื ืขืœื™ื”ื ืื ืืชื” ืžื—ื–ื™ืจ ื”ืื”ืœ ืœืžืงื•ืžื• ืžื•ื˜ื‘ ื•ืื ืœืื• ื™ื”ื•ืฉืข ื‘ืŸ ื ื•ืŸ ืชืœืžื™ื“ืš ืžืฉืจืช ืชื—ืชื™ืš,ื•ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ื•ืฉื‘ ืืœ ื”ืžื—ื ื” ืืžืจ ืจื‘ื ืืฃ ืขืœ ืคื™ ื›ืŸ ืœื ื™ืฆื ื”ื“ื‘ืจ ืœื‘ื˜ืœื” ืฉื ืืžืจ (ืฉืžื•ืช ืœื’, ื™ื) ื•ืžืฉืจืชื• ื™ื”ื•ืฉืข ื‘ืŸ ื ื•ืŸ ื ืขืจ ืœื ื™ืžื™ืฉ ืžืชื•ืš ื”ืื”ืœ:,ื•ืขื•ื“ ืคืชื— ืจ\' ื™ื”ื•ื“ื” ื‘ื›ื‘ื•ื“ ืชื•ืจื” ื•ื“ืจืฉ (ื“ื‘ืจื™ื ื›ื–, ื˜) ื”ืกื›ืช ื•ืฉืžืข ื™ืฉืจืืœ ื”ื™ื•ื ื”ื–ื” ื ื”ื™ื™ืช ืœืขื ื•ื›ื™ ืื•ืชื• ื”ื™ื•ื ื ืชื ื” ืชื•ืจื” ืœื™ืฉืจืืœ ื•ื”ืœื ืื•ืชื• ื™ื•ื ืกื•ืฃ ืืจื‘ืขื™ื ืฉื ื” ื”ื™ื” ืืœื ืœืœืžื“ืš ืฉื—ื‘ื™ื‘ื” ืชื•ืจื” ืขืœ ืœื•ืžื“ื™ื” ื‘ื›ืœ ื™ื•ื ื•ื™ื•ื ื›ื™ื•ื ืฉื ืชื ื” ืžื”ืจ ืกื™ื ื™,ืืžืจ ืจ\' ืชื ื—ื•ื ื‘ืจื™ื” ื“ืจ\' ื—ื™ื™ื ืื™ืฉ ื›ืคืจ ืขื›ื• ืชื“ืข ืฉื”ืจื™ ืื“ื ืงื•ืจื ืงืจื™ืืช ืฉืžืข ืฉื—ืจื™ืช ื•ืขืจื‘ื™ืช ื•ืขืจื‘ ืื—ื“ ืื™ื ื• ืงื•ืจื ื“ื•ืžื” ื›ืžื™ ืฉืœื ืงืจื ืงืจื™ืืช ืฉืžืข ืžืขื•ืœื,ื”ืกื›ืช ืขืฉื• ื›ืชื•ืช ื›ืชื•ืช ื•ืขืกืงื• ื‘ืชื•ืจื” ืœืคื™ ืฉืื™ืŸ ื”ืชื•ืจื” ื ืงื ื™ืช ืืœื ื‘ื—ื‘ื•ืจื” ื›ื“ืจ\' ื™ื•ืกื™ ื‘ืจื‘ื™ ื—ื ื™ื ื ื“ืืžืจ ืจ\' ื™ื•ืกื™ ื‘ืจื‘ื™ ื—ื ื™ื ื ืžืื™ ื“ื›ืชื™ื‘ (ื™ืจืžื™ื”ื• ื , ืœื•) ื—ืจื‘ (ืขืœ) ื”ื‘ื“ื™ื ื•ื ื•ืืœื• ื—ืจื‘ ืขืœ ืฉื•ื ืื™ื”ื ืฉืœ ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ืฉื™ื•ืฉื‘ื™ื ื‘ื“ ื‘ื‘ื“ ื•ืขื•ืกืงื™ื ื‘ืชื•ืจื” ื•ืœื ืขื•ื“ ืืœื ืฉืžื˜ืคืฉื™ื ื›ืชื™ื‘ ื”ื›ื ื•ื ื•ืืœื• ื•ื›ืชื™ื‘ ื”ืชื (ื‘ืžื“ื‘ืจ ื™ื‘, ื™ื) ืืฉืจ ื ื•ืืœื ื• ื•ืœื ืขื•ื“ ืืœื ืฉื—ื•ื˜ืื™ื ืฉื ืืžืจ ื•ืืฉืจ ื—ื˜ืื ื•,ืื™ื‘ืขื™ืช ืื™ืžื ืžื”ื›ื (ื™ืฉืขื™ื”ื• ื™ื˜, ื™ื’) ื ื•ืืœื• ืฉืจื™ ืฆื•ืขืŸ,ื“ื‘ืจ ืื—ืจ ื”ืกื›ืช ื•ืฉืžืข ื™ืฉืจืืœ ื›ืชืชื• ืขืฆืžื›ื ืขืœ ื“ื‘ืจื™ ืชื•ืจื” ื›ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืžื ื™ืŸ ืฉืื™ืŸ ื“ื‘ืจื™ ืชื•ืจื” ืžืชืงื™ื™ืžื™ืŸ ืืœื ื‘ืžื™ ืฉืžืžื™ืช ืขืฆืžื• ืขืœื™ื” ืฉื ืืžืจ (ื‘ืžื“ื‘ืจ ื™ื˜, ื™ื“) ื–ืืช ื”ืชื•ืจื” ืื“ื ื›ื™ ื™ืžื•ืช ื‘ืื”ืœ,ื“ื‘ืจ ืื—ืจ ื”ืกื›ืช ื•ืฉืžืข ื™ืฉืจืืœ ื”ืก ื•ืื—ืจ ื›ืš ื›ืชืช ื›ื“ืจื‘ื ื“ืืžืจ ืจื‘ื ืœืขื•ืœื ื™ืœืžื•ื“ ืื“ื ืชื•ืจื” ื•ืื—ืจ ื›ืš ื™ื”ื’ื”,ืืžืจื™ ื“ื‘ื™ ืจ\' ื™ื ืื™ ืžืื™ ื“ื›ืชื™ื‘ (ืžืฉืœื™ ืœ, ืœื’) ื›ื™ ืžื™ืฅ ื—ืœื‘ ื™ื•ืฆื™ื ื—ืžืื” ื•ืžื™ืฅ ืืฃ ื™ื•ืฆื™ื ื“ื ื•ืžื™ืฅ ืืคื™ื ื™ื•ืฆื™ื ืจื™ื‘,ื‘ืžื™ ืืชื” ืžื•ืฆื ื—ืžืื” ืฉืœ ืชื•ืจื” ื‘ืžื™ ืฉืžืงื™ื ื—ืœื‘ ืฉื™ื ืง ืžืฉื“ื™ ืืžื• ืขืœื™ื”,ื•ืžื™ืฅ ืืฃ ื™ื•ืฆื™ื ื“ื ื›ืœ ืชืœืžื™ื“ ืฉื›ื•ืขืก ืขืœื™ื• ืจื‘ื• ืคืขื ืจืืฉื•ื ื” ื•ืฉื•ืชืง ื–ื•ื›ื” ืœื”ื‘ื—ื™ืŸ ื‘ื™ืŸ ื“ื ื˜ืžื ืœื“ื ื˜ื”ื•ืจ,ื•ืžื™ืฅ ืืคื™ื ื™ื•ืฆื™ื ืจื™ื‘ ื›ืœ ืชืœืžื™ื“ ืฉื›ื•ืขืก ืขืœื™ื• ืจื‘ื• ืคืขื ืจืืฉื•ื ื” ื•ืฉื ื™ื” ื•ืฉื•ืชืง ื–ื•ื›ื” ืœื”ื‘ื—ื™ืŸ ื‘ื™ืŸ ื“ื™ื ื™ ืžืžื•ื ื•ืช ืœื“ื™ื ื™ ื ืคืฉื•ืช ื“ืชื ืŸ ืจ\' ื™ืฉืžืขืืœ ืื•ืžืจ ื”ืจื•ืฆื” ืฉื™ืชื—ื›ื ื™ืขืกื•ืง ื‘ื“ื™ื ื™ ืžืžื•ื ื•ืช ืฉืื™ืŸ ืœืš ืžืงืฆื•ืข ื‘ืชื•ืจื” ื™ื•ืชืจ ืžื”ืŸ ืฉื”ืŸ ื›ืžืขื™ืŸ ื ื•ื‘ืข,ืืžืจ ืจ\' ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ืžืื™ ื“ื›ืชื™ื‘ (ืžืฉืœื™ ืœ, ืœื‘) ืื ื ื‘ืœืช ื‘ื”ืชื ืฉื ื•ืื ื–ืžื•ืช ื™ื“ ืœืคื” ื›ืœ ื”ืžื ื‘ืœ ืขืฆืžื• ืขืœ ื“ื‘ืจื™ ืชื•ืจื” ืกื•ืคื• ืœื”ืชื ืฉื ื•ืื ื–ืžื ื™ื“ ืœืคื”:,ืคืชื— ืจ\' ื ื—ืžื™ื” ื‘ื›ื‘ื•ื“ ืื›ืกื ื™ื ื•ื“ืจืฉ ืžืื™ ื“ื›ืชื™ื‘ (ืฉืžื•ืืœ ื ื˜ื•, ื•) ื•ื™ืืžืจ ืฉืื•ืœ ืืœ ื”ืงื™ื ื™ ืœื›ื• ืกื•ืจื• ืจื“ื• ืžืชื•ืš ืขืžืœืงื™ ืคืŸ ืื•ืกื™ืคืš ืขืžื• ื•ืืชื” ืขืฉื™ืชื” ื—ืกื“ ืขื ื›ืœ ื‘ื ื™ ื™ืฉืจืืœ ื•ื”ืœื ื“ื‘ืจื™ื ืงืœ ื•ื—ื•ืžืจ ื•ืžื” ื™ืชืจื• ืฉืœื ืงืจื‘ ืืช ืžืฉื” ืืœื ืœื›ื‘ื•ื“ ืขืฆืžื• ื›ืš ื”ืžืืจื— ืชืœืžื™ื“ ื—ื›ื ื‘ืชื•ืš ื‘ื™ืชื• ื•ืžืื›ื™ืœื• ื•ืžืฉืงื”ื• ื•ืžื”ื ื”ื• ืžื ื›ืกื™ื• ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื”:,ืคืชื— ืจ\' ื™ื•ืกื™ ื‘ื›ื‘ื•ื“ ืื›ืกื ื™ื ื•ื“ืจืฉ (ื“ื‘ืจื™ื ื›ื’, ื—) ืœื ืชืชืขื‘ ืื“ื•ืžื™ ื›ื™ ืื—ื™ืš ื”ื•ื ืœื ืชืชืขื‘ ืžืฆืจื™ ื›ื™ ื’ืจ ื”ื™ื™ืช ื‘ืืจืฆื• ื•ื”ืœื ื“ื‘ืจื™ื ืงืœ ื•ื—ื•ืžืจ ื•ืžื” ืžืฆืจื™ื™ื ืฉืœื ืงืจื‘ื• ืืช ื™ืฉืจืืœ ืืœื ืœืฆื•ืจืš ืขืฆืžืŸ ืฉื ืืžืจ (ื‘ืจืืฉื™ืช ืžื–, ื•) ื•ืื ื™ื“ืขืช ื•ื™ืฉ ื‘ื ืื ืฉื™ ื—ื™ืœ ื•ืฉืžืชื ืฉืจื™ ืžืงื ื” ืขืœ ืืฉืจ ืœื™ ื›ืš ื”ืžืืจื— ืชืœืžื™ื“ ื—ื›ื ื‘ืชื•ืš ื‘ื™ืชื• ื•ืžืื›ื™ืœื• ื•ืžืฉืงื”ื• ื•ืžื”ื ื”ื• ืžื ื›ืกื™ื• ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื”:,ืคืชื— ืจ\' ืืœื™ืขื–ืจ ื‘ื ื• ืฉืœ ืจ\' ื™ื•ืกื™ ื”ื’ืœื™ืœื™ ื‘ื›ื‘ื•ื“ ืื›ืกื ื™ื ื•ื“ืจืฉ (ืฉืžื•ืืœ ื‘ ื•, ื™ื) ื•ื™ื‘ืจืš ื”\' ืืช ืขื•ื‘ื“ ืื“ื•ื (ื”ื’ืชื™) ื‘ืขื‘ื•ืจ ืืจื•ืŸ ื”ืืœื”ื™ื ื•ื”ืœื ื“ื‘ืจื™ื ืง"ื• ื•ืžื” ืืจื•ืŸ ืฉืœื ืื›ืœ ื•ืฉืชื” ืืœื ื›ื‘ื“ ื•ืจื‘ืฅ ืœืคื ื™ื• ื›ืš ื”ืžืืจื— ืชืœืžื™ื“ ื—ื›ื ื‘ืชื•ืš ื‘ื™ืชื• ื•ืžืื›ื™ืœื• ื•ืžืฉืงื”ื• ื•ืžื”ื ื”ื• ืžื ื›ืกื™ื• ืขืื›"ื•,ืžืื™ ื”ื™ื ื‘ืจื›ื” ืฉื‘ืจื›ื• ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื‘ืจ ื–ื‘ื™ื“ื ื–ื• ื—ืžื•ืช ื•ื—\' ื›ืœื•ืชื™ื” ืฉื™ืœื“ื• ืฉืฉื” ืฉืฉื” ื‘ื›ืจืก ืื—ื“ '. 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10a. Every chapter that was dear to David, he began with โ€œhappy isโ€ and concluded with โ€œhappy is.โ€ He opened with โ€œhappy is,โ€ as it is written: โ€œHappy is the man who has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornfulโ€ (Psalms 1:1). And he concluded with โ€œhappy,โ€ as it is written at the end of the chapter: โ€œPay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. Happy are those who take refuge in Himโ€ (Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say Halleluya until he saw the downfall of the wicked, the Gemara relates: There were these hooligans in Rabbi Meirโ€™s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed for God to have mercy on them, that they should die. Rabbi Meirโ€™s wife, Berurya, said to him: What is your thinking? On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, as it is written: โ€œLet sins cease from the landโ€ (Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But is it written, let sinners cease?โ€ Let sins cease, is written. One should pray for an end to their transgressions, not for the demise of the transgressors themselves.,Moreover, go to the end of the verse, where it says: โ€œAnd the wicked will be no more.โ€ If, as you suggest, transgressions shall cease refers to the demise of the evildoers, how is it possible that the wicked will be no more, i.e., that they will no longer be evil? Rather, pray for God to have mercy on them, that they should repent, as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct and he prayed for God to have mercy on them, and they repented.,The Gemara relates an additional example of Beruryaโ€™s incisive insight: A certain heretic said to Berurya: It is written: โ€œSing, barren woman who has not given birth, open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lordโ€ (Isaiah 54:1). Because she has not given birth, she should sing and rejoice?,Berurya responded to this hereticโ€™s mockery and said: Fool! Go to the end of the verse, where it is written: โ€œFor the children of the desolate shall be more numerous than the children of the married wife, said the Lord.โ€,Rather, what is the meaning of: โ€œSing, barren woman who has not given birthโ€? It means: Sing congregation of Israel, which is like a barren woman who did not give birth to children who are destined for Gehenna like you.,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: A certain heretic said to Rabbi Abbahu, it is written: โ€œA Psalm of David, when he fled from his son, Absalomโ€ (Psalms 3:1), and similarly it is said: โ€œTo the chief musician, al tashแธฅet, a mikhtam of David when fleeing from Saul into the caveโ€ (Psalms 57:1). Which event was first? Since the event with Saul was first, it would have been appropriate to write it first.,Rabbi Abbahu said to him: For you, who do not employ the homiletic method of juxtaposition of verses, it is difficult. But for us, who employ the homiletic method of juxtaposition of verses, it is not difficult, as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, Rabbi Yoแธฅa said: From where in the Bible is it derived that one may draw homiletical inferences from the juxtaposition of verses? As it is said: โ€œThe works of His hands in truth and justice, all His commandments are sure. Adjoined forever and ever, made in truth and uprightnessโ€ (Psalms 111:7โ€“8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of Godโ€™s commandments. Accordingly, Davidโ€™s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: โ€œWhy are the nations in an uproar?โ€,Why was the chapter of Absalom juxtaposed with the chapter of Gog and Magog? They are juxtaposed so that if a person should say to you, expressing doubt with regard to the prophecy of the war of Gog and Magog โ€œagainst the Lord and against His anointedโ€: Is there a slave who rebels against his master? Is there someone capable of rebelling against God? You too say to him: Is there a son who rebels against his father and severs the relationship with the one who brought him into the world and raised him? Yet, nevertheless, there was such a son, Absalom, and so too there can be a situation where people will seek to rebel against God.,Rabbi Yoแธฅa said explanations of other verses in the name of Rabbi Shimon ben Yoแธฅai: What is the meaning of that which is written: โ€œShe opens her mouth with wisdom, and the teaching of loving-kindness is on her tongueโ€ (Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so with reference to whom did Solomon say this verse? He said this verse about none other than his father, David, who was the clearest example of one who opens his mouth in wisdom, and who resided in five worlds or stages of life and his soul said a song of praise corresponding to each of them. Five times David said: โ€œBless the Lord, O my soul,โ€ each corresponding to a different stage of life.,He resided in his motherโ€™s womb, his first world, and said a song of praise of the pregcy, as it is stated: โ€œof David. Bless the Lord, O my soul and all that is within me bless His holy nameโ€ (Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb.,He emerged into the atmosphere of the world, his second world, looked upon the stars and constellations and said a song of praise of God for the entirety of creation, as it is stated: โ€œBless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts, His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lordโ€ (Psalms 103:20โ€“23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator (Maโ€™ayan HaBerakhot).,He nursed from his motherโ€™s breast, his third world, and he looked upon her bosom and said a song of praise, as it is stated: โ€œBless the Lord, O my soul, and do not forget all His benefits gemulavโ€ (Psalms 103:2). The etymological association is between gemulav and gemulei meแธฅalav, which means weaned from milk (Isaiah 28:9).,We still must understand, however, what is meant by all His benefits? What in particular is praiseworthy in what God provided, beyond merely providing for the infant? Rabbi Abbahu said: In contrast with most other animals, God placed her breasts near her heart, the place that is the source of understanding.,What is the reason that God did this? Rav Yehuda said: So that the nursing child would not look upon the place of his motherโ€™s nakedness. Rav Mattana said: So that the child would not nurse from a place of uncleanliness.,He witnessed in both vision and reality the downfall of the wicked and he said a song of praise, as it is stated: โ€œLet sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, Halleluyaโ€ (Psalms 104:35).,The fifth world was when David looked upon the day of death and said a song of praise, as it is stated: โ€œBless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majestyโ€ (Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: From where is it inferred that this verse was stated with regard to the day of death? Rabba bar Rav Sheila says: We can derive this from the verses at the end of the matter, where it is written: โ€œYou hide Your face, they vanish; You gather Your breath, they perish and return to the dustโ€ (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how Rav Shimi bar Ukva, and some say Mar Ukva, would regularly study before Rabbi Shimon ben Pazi, who was well versed in aggada and would arrange the aggada before Rabbi Yehoshua ben Levi. rOnce, Rabbi Shimon ben Pazi said to him: What is the meaning of that which is written: โ€œBless the Lord, my soul, and all that is within me bless His Holy nameโ€? rRav Shimi bar Ukva said to Rabbi Shimon ben Pazi: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood, as this verse praises the formation of man in his motherโ€™s womb. The attribute of flesh and blood is such that he shapes a form on the wall for all to see, yet he cannot instill it with a spirit and soul, bowels and intestines. While the Holy One, Blessed be He, is not so, as God shapes one form within another form, a child in its motherโ€™s womb, and instills it with spirit and soul, bowels and intestines. And this is the explanation of what Hannah said with regard to the birth of Samuel: โ€œThere is none holy like the Lord, for there is none like You, and there is no Rock like our Godโ€ (I Samuel 2:2).,What is the meaning of there is no rock tzur like our God? There is no artist tzayyar like our God.,The Gemara continues to interpret the rest of that verse homiletically: What is the meaning of โ€œthere is none like Youโ€? Rabbi Yehuda ben Menasya said: Do not read the verse to mean โ€œthere is none like You biltekhaโ€; rather, read it to mean โ€œnone can outlast You levalotkha,โ€ as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood is such that his creations outlast him, but the Holy One, Blessed be He, outlasts His actions.,This did not satisfy Rav Shimi bar Ukva, who said to Rabbi Shimon ben Pazi: I meant to say to you as follows: Corresponding to whom did David say these five instance of โ€œBless the Lord, O my soulโ€? He answered him: He said them about none other than the Holy One, Blessed be He, and corresponding to the soul, as the verse refers to the relationship between manโ€™s soul and God. The five instances of โ€œBless the Lord, O my soulโ€ correspond to the five parallels between the soul in manโ€™s body and Godโ€™s power in His world.,Just as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. rJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. rJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. rJust as the Holy One, Blessed be He, is pure, so too is the soul pure. rJust as the Holy One, Blessed be He, resides in a chamber within a chamber, in His inner sanctum, so too the soul resides in a chamber within a chamber, in the innermost recesses of the body. rTherefore, that which has these five characteristics, the soul, should come and praise He Who has these five characteristics.,With regard to redemption and prayer, the Gemara tells the story of Hezekiahโ€™s illness, his prayer to God, and subsequent recuperation. Rav Hamnuna said: What is the meaning of that which is written praising the Holy One, Blessed be He: โ€œWho is like the wise man, and who knows the interpretation pesher of the matterโ€ (Ecclesiastes 8:1)? This verse means: Who is like the Holy One, Blessed be He, Who knows how to effect compromise peshara between two righteous individuals, between Hezekiah, the king of Judea, and Isaiah the prophet. They disagreed over which of them should visit the other. Hezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijah the prophet, who went to Ahab, the king of Israel, as it is stated: โ€œAnd Elijah went to appear to Ahabโ€ (I Kings 18:2). This proves that it is the prophet who must seek out the king. And Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab, king of Israel, who went to Elisha the prophet, as it is stated: โ€œSo the king of Israel, Jehosaphat and the king of Edom went down to himโ€ (II Kings 3:12).,What did the Holy One, Blessed be He, do to effect compromise between Hezekiah and Isaiah? He brought the suffering of illness upon Hezekiah and told Isaiah: Go and visit the sick. Isaiah did as God instructed, as it is stated: โ€œIn those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not liveโ€ (Isaiah 38:1). This seems redundant; what is the meaning of you will die and you will not live? This repetition means: You will die in this world, and you will not live, you will have no share, in the World-to-Come.,Hezekiah said to him: What is all of this? For what transgression am I being punished? rIsaiah said to him: Because you did not marry and engage in procreation. rHezekiah apologized and said: I had no children because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah said to him: Why do you involve yourself with the secrets of the Holy One, Blessed be He? That which you have been commanded, the mitzva of procreation, you are required to perform, and that which is acceptable in the eyes of the Holy One, Blessed be He, let Him perform, as He has so decided.,Hezekiah said to Isaiah: Now give me your daughter as my wife; perhaps my merit and your merit will cause virtuous children to emerge from me. rIsaiah said to him: The decree has already been decreed against you and this judgment cannot be changed. rHezekiah said to him: Son of Amoz, cease your prophecy and leave. As long as the prophet spoke as Godโ€™s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiahโ€™s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: I have received a tradition from the house of my fatherโ€™s father, from King David, the founding father of the dynasty of kings of Judea: Even if a sharp sword rests upon a personโ€™s neck, he should not prevent himself from praying for mercy. One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of Godโ€™s mercy, the Gemara cites that it was also said that Rabbi Yoแธฅa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a personโ€™s neck, he should not prevent himself from praying for mercy, as it is stated in the words of Job: โ€œThough He slay me, I will trust in Himโ€ (Job 13:15). Even though God is about to take his life, he still prays for Godโ€™s mercy.'56a. On a similar note, the Gemara relates that the Roman emperor said to Rabbi Yehoshua, son of Rabbi แธคaya: You Jews say that you are extremely wise. If that is so, tell me what I will see in my dream. Rabbi Yehoshua said to him: You will see the Persians capture you, and enslave you, and force you to herd unclean animals with a golden staff. He thought the entire day about the images described to him by Rabbi Yehoshua and that night he saw it in his dream. King Shapur of Persia said to Shmuel: You Jews say that you are extremely wise. If that is so, tell me what I will see in my dream. Shmuel said to him: You will see the Romans come and take you into captivity and force you to grind date pits in mills of gold. He thought the entire day about the images described to him by Shmuel, and that night he saw it in his dream.,The Gemara relates: Bar Haddaya was an interpreter of dreams. For one who gave him a fee, he would interpret the dream favorably, and for one who did not give him a fee, he would interpret the dream unfavorably. The Gemara relates: There was an incident in which both Abaye and Rava saw an identical dream and they asked bar Haddaya to interpret it. Abaye gave him money and paid his fee, while Rava did not give him money. They said to him: The verse: โ€œYour ox shall be slain before your eyes and you shall not eat thereofโ€ (Deuteronomy 28:31) was read to us in our dream. He interpreted their dream and to Rava he said: Your business will be lost and you will derive no pleasure from eating because of the extreme sadness of your heart. To Abaye he said: Your business will profit and you will be unable to eat due to the joy in your heart.,They said to him: The verse, โ€œYou shall beget sons and daughters, but they shall not be yours; for they shall go into captivityโ€ (Deuteronomy 28:41), was read to us in our dream. He interpreted their dreams, and to Rava he said its literal, adverse sense. To Abaye he said: Your sons and daughters will be numerous, and your daughters will be married to outsiders and it will seem to you as if they were taken in captivity.,They said to him: The verse: โ€œYour sons and your daughters shall be given unto another peopleโ€ (Deuteronomy 28:32), was read to us in our dream. To Abaye he said: Your sons and daughters will be numerous. You say, that they should marry your relatives and your wife says that they should marry her relatives and she will impose her will upon you and they will be given in marriage to her relatives, which is like another nation as far as you are concerned. To Rava he said: Your wife will die and your sons and daughters will come into the hands of another woman. As Rava said that Rabbi Yirmeya bar Abba said that Rav said: What is the meaning of that which is written in the verse: โ€œYour sons and your daughters shall be given unto another peopleโ€? This refers to the fatherโ€™s wife, the stepmother.,They said to him: The verse: โ€œGo your way, eat your bread with joy, and drink your wine with a merry heartโ€ (Ecclesiastes 9:7) was read to us in our dream. To Abaye he said: Your business will profit and you will eat and drink and read the verse out of the joy of your heart. To Rava he said: Your business will be lost, you will slaughter but not eat, you will drink wine and read passages from the Bible in order to allay your fears.,They said to him: The verse: โ€œYou shall carry much seed out into the field, and shall gather little in; for the locust shall consume itโ€ (Deuteronomy 28:38), was read to us in our dream. To Abaye he said from the beginning of the verse, that he will enjoy an abundant harvest. To Rava he said from the end of the verse, that his harvest will be destroyed.,They said to him: The verse: โ€œYou shall have olive-trees throughout all your borders, but you shall not anoint yourself with the oil; for your olives shall drop offโ€ (Deuteronomy 28:40), was read to us in our dream. And again, to Abaye he said from the beginning of the verse. To Rava he said from the end of the verse.,They said to him: The verse: โ€œAll the peoples of the earth shall see that the name of the Lord is called upon you; and they shall be afraid of youโ€ (Deuteronomy 28:10), was read to us in our dream. To Abaye he said: Your name will become well-known as head of the yeshiva, and you will be feared by all. To Rava he said: The kingโ€™s treasury was broken into and you will be apprehended as a thief, and everyone will draw an a fortiori inference from you: If Rava who is wealthy and of distinguished lineage can be arrested on charges of theft, what will become of the rest of us? Indeed, the next day, the kingโ€™s treasury was burglarized, and they came and apprehended Rava.,Abaye and Rava said to him: We saw lettuce on the mouth of the barrels. To Abaye he said: Your business will double like lettuce whose leaves are wide and wrinkled. To Rava he said: Your work will be bitter like a lettuce stalk.,They said to him: We saw meat on the mouth of barrels. To Abaye he said: Your wine will be sweet and everyone will come to buy meat and wine from you. To Rava he said: Your wine will spoil, and everyone will go to buy meat in order to eat with it, to dip the meat in your vinegar.,They said to him: We saw a barrel hanging from a palm tree. To Abaye he said: Your business will rise like a palm tree. To Rava he said: Your work will be sweet like dates which are very cheap in Babylonia, indicating that you will be compelled to sell your merchandise at a cheap price.,They said to him: We saw a pomegranate taking root on the mouth of barrels. To Abaye he said: Your business will increase in value like a pomegranate. To Rava he said: Your work will go sour like a pomegranate.,They said to him: We saw a barrel fall into a pit. To Abaye he said: Your merchandise will be in demand as the adage says: Bread falls in a pit and is not found. In other words, everyone will seek your wares and they will not find them due to increased demand. To Rava he said: Your merchandise will be ruined and you will throw it away into a pit.,They said to him: We saw a donkey-foal standing near our heads, braying. To Abaye he said: You will be a king, that is to say, head of the yeshiva, and an interpreter will stand near you to repeat your teachings to the masses out loud. To Rava he said: I see the words peter แธฅamor, first-born donkey, erased from your phylacteries. Rava said to him: I myself saw it and it is there. Bar Haddaya said to him: The letter vav of the word peter แธฅamor is certainly erased from your phylacteries.,Ultimately, Rava went to bar Haddaya alone. Rava said to him: I saw the outer door of my house fall. Bar Haddaya said to him: Your wife will die, as she is the one who protects the house. Rava said to him: I saw my front and back teeth fall out. He said to him: Your sons and daughters will die. Rava said to him: I saw two doves that were flying. He said to him: You will divorce two women. Rava said to him: I saw two turnip-heads gargelidei. He said to him: You will receive two blows with a club shaped like a turnip. That same day Rava went and sat in the study hall the entire day. He discovered these two blind people who were fighting with each other. Rava went to separate them and they struck Rava two blows. When they raised their staffs to strike him an additional blow, he said: That is enough for me, I only saw two.,Ultimately, Rava came and gave him, bar Haddaya, a fee. And then Rava, said to him: I saw my wall fall. Bar Haddaya said to him: You will acquire property without limits. Rava said to him: I saw Abayeโ€™s house appadna fall and its dust covered me. Bar Haddaya said to him: Abaye will die and his yeshiva will come to you. Rava said to him: I saw my house fall, and everyone came and took the bricks. He said to him: Your teachings will be disseminated throughout the world. Rava said to him: I saw that my head split and my brain fell out. He said to him: A feather will fall out of the pillow near your head. Rava said to him: The Egyptian hallel, the hallel that celebrates the Exodus, was read to me in a dream. He said to him: Miracles will be performed for you.,Bar Haddaya was going with Rava on a ship; bar Haddaya said: Why am I going with a person for whom miracles will be performed, lest the miracle will be that the ship will sink and he alone will be saved. As bar Haddaya was climbing onto the ship a book fell from him. Rava found it and saw: All dreams follow the mouth, written therein. He said to bar Haddaya: Scoundrel. It was dependent on you, and you caused me so much suffering. I forgive you for everything except for the daughter of Rav แธคisda, Ravaโ€™s wife, whom bar Haddaya predicted would die. May it be Your will that this man be delivered into the hands of a kingdom that has no compassion on him.,Bar Haddaya said to himself: What will I do? We learned through tradition that the curse of a Sage, even if baseless, comes true? And all the more so in the case of Rava, as he cursed me justifiably. He said to himself: I will get up and go into exile, as the Master said: Exile atones for transgression.,He arose and exiled himself to the seat of the Roman government. He went and sat by the entrance, where the keeper of the kingโ€™s wardrobe stood. The wardrobe guard dreamed a dream. He said to bar Haddaya: I saw in the dream that a needle pierced my finger. Bar Haddaya said to him: Give me a zuz. He did not give him the coin so bar Haddaya said nothing to him. Again, the guard said to him: I saw a worm that fell between my two fingers, eating them. Bar Haddaya said to him: Give me a zuz. He did not give him the coin, so bar Haddaya said nothing to him. Again, the guard said to him: I saw that a worm fell upon my entire hand, eating it. Bar Haddaya said to him: A worm fell upon and ate all the silk garments. They heard of this in the kingโ€™s palace and they brought the wardrobe keeper and were in the process of executing him. He said to them: Why me? Bring the one who knew and did not say the information that he knew. They brought bar Haddaya and said to him: Because of your zuz, ruin came upon 63b. And in order to underscore this, tell our brethren in exile: If they obey the Sages of Eretz Yisrael to excommunicate แธคanina, fine; and if they do not obey us, it is as if they are seceding from the Jewish people. They should climb a mountain; Aแธฅiya, one of the leaders of the Babylonian Jewish community, will build an altar, แธคaya, son of Rabbi Yehoshuaโ€™s brother, who was a Levite, will play the lute, and all will proclaim heresy and say that they have no portion in the God of Israel.,This message had a profound impact on the people, and immediately the entire nation burst into tears, saying: God forbid. We do have a portion in the God of Israel. They reconsidered their plans to establish Babylonia as the center of the Jewish people.,The Gemara asks: Why did the Sages of Eretz Yisrael go to that extent to stop แธคanina? The Gemara answers: Because it is stated: โ€œFor out of Zion shall go forth the Torah, and the word of the Lord from Jerusalemโ€ (Isaiah 2:3).,The Gemara considers the details of this event: Granted, แธคanina would rule an item pure and the Sages from Eretz Yisrael would rule it impure; they ruled stringently. But in a case where he ruled an item impure and they ruled it pure, what are the circumstances? How could they rule pure that which he ruled impure? Was it not taught in a baraita: If a Sage ruled an item impure, his colleague is not permitted to rule it pure; if he prohibited it, his colleague may not permit it? The Gemara explains: They held that they must do so in this case, so that people would not be drawn after him; due to the exigencies of the time they overturned his rulings.,The Sages taught: When our Rabbis, the Sages of the Mishna, entered the vineyard, the academy, in Yavne, Rabbi Yehuda, Rabbi Yosei, Rabbi Neแธฅemya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there presiding over the Sages. They all began to speak in honor of their hosts, the local population hosting them and their students as guests, and they taught.,Rabbi Yehuda, head of the speakers in every place, opened his speech in honor of Torah, and taught: It is stated: โ€œNow Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the Tent of Meeting. And it came to pass, that every seeker of God went out unto the Tent of Meeting, which was outside the campโ€ (Exodus 33:7). He said: Isnโ€™t this an a fortiori inference? Just as the Torah says of the ark of God, which was only twelve mil from the camp: โ€œEvery seeker of God went out unto the Tent of Meetingโ€; all the more so should Torah scholars, who wander great distances and go from city to city and country to country to study Torah, be called seekers of God.,The Gemara continues: It is stated: โ€œAnd the Lord spoke unto Moses, face to faceโ€ (Exodus 33:11). Rabbi Yitzแธฅak said: The Holy One, Blessed be He, said to Moses: Moses, you and I will show cheerful faces in the study of halakha to those who come to study. Some say that the Holy One, Blessed be He, told Moses: Just as I showed you a cheerful face, so too you will show Israel a cheerful face and restore the tent to its place in the camp.,It is said: โ€œAnd he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tentโ€ (Exodus 33:11). Rabbi Abbahu said: The Holy One, Blessed be He, told Moses: Now, they will say: The Master, God, is angry and the student, Moses, is also angry, and what will happen to Israel? Rather, you must restore the tent to its place among the people. If you restore the tent to its place, fine; and if not, Joshua bin-Nun, your student, will serve as Israelโ€™s leader in your place.,And that is what is written: โ€œAnd he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent.โ€ Rava said: Nevertheless, though Moses obeyed and restored the tent, the statement written with regard to the role of Joshua was not uttered for naught. Joshua bin-Nun remained as deputy to Moses, and ultimately served in his place, as it is stated: โ€œBut his minister, Joshua bin-Nun, a young man, departed not out of the Tent.โ€,And Rabbi Yehuda again began to speak in honor of Torah and taught: When Moses took leave of Israel on his last day in this world, he said: โ€œKeep silence hasket and hear, Israel; this day you have become a people unto the Lord your Godโ€ (Deuteronomy 27:9). This is surprising: Was the Torah given to Israel on that day? Wasnโ€™t that day at the end of forty years since the Torah was given? Rather, it comes to teach that each and every day the Torah is as dear to those who study it, as it was on the day it was given from Mount Sinai.,Rabbi Tanแธฅum, son of Rabbi แธคiyya, of the village of Akko, said: Know that the Torah is indeed beloved, as one who recites Shema, morning and evening, for his entire life, and does not recite it one evening, it is as if he never recited Shema. He cannot compensate for what he missed.,The Gemara interprets the word hasket in this verse homiletically, as an acronym of the words as, make, and kat, group. Form asu many groups kitot and study Torah, for the Torah is only acquired through study in a group. This is in accordance with the opinion of Rabbi Yosei, son of Rabbi แธคanina; as Rabbi Yosei, son of Rabbi แธคanina, said: What is the meaning of that which is written: โ€œA sword is upon the boasters habaddim, and they shall become fools noaluโ€ (Jeremiah 50:36)? This verse can be interpreted homiletically: A sword upon the enemies of Torah scholars, a euphemism for the Torah scholars themselves, who sit alone bad bevad and study Torah. And furthermore, those who study alone grow foolish, as it is written here, noalu, and elsewhere it is written that after Miriam was afflicted with leprosy, Aaron told Moses: โ€œFor that we have done foolishly noalnuโ€ (Numbers 12:11). And furthermore, they sin due to that ignorance, as at the end of that same verse it is stated: โ€œFor that we have done foolishly, and for that we have sinned.โ€,If you wish, say instead that it is derived from here: โ€œThe princes of Tzoan are become fools noaluโ€ (Isaiah 19:13).,The Gemara offers an alternative explanation of this verse: โ€œKeep silence hasket and hear, Israelโ€; break kattetu yourselves over words of the Torah. This is in accordance with the opinion of Reish Lakish, as Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated: โ€œThis is the Torah: When one dies in a tentโ€ (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.,The Gemara offers yet another alternative explanation of this verse: โ€œKeep silence hasket and hear, Israelโ€; first be silent has and listen and then study intensively in order to analyze kattet and clarify the details. This is in accordance with the opinion of Rava, as Rava said: One must always study Torah and gain expertise in it, and only then analyze and delve into it.,In the school of Rabbi Yannai they said: What is the meaning of that which is written: โ€œFor the churning of milk brings forth curd, and the wringing of the nose af brings forth blood, so the forcing of wrath appayim brings forth strifeโ€ (Proverbs 30:33)?,With regard to the beginning of the verse: For the churning of milk brings forth curd; in whom do you find the cream of Torah? With one who spits out the milk that he nursed from his motherโ€™s breasts over it; one who struggles with all his might to study Torah.,With regard to: And the wringing of the nose brings forth blood, any student whose rabbi is angry af with him the first time and he is silent and does not react, will merit to be able to distinguish between blood that is ritually impure and blood that is ritually pure.,As for: And the forcing of wrath appayim brings forth strife; any student whose rabbi is angry with him for the first and second times, appayim being the plural of af, and he is silent, merits to distinguish between monetary cases, strife, and capital cases, as that is the highest level of learning. As we learned in a mishna: Rabbi Yishmael says: One who seeks to become wise should engage in monetary laws, as there is no greater discipline in Torah, as they are like a flowing well in which innovations constantly spring forth.,Similarly, Rabbi Shmuel bar Naแธฅmani said: What is the meaning of that which is written: โ€œIf you have done foolishly in lifting up yourself, or if you have planned devices zamota, lay your hand over your mouthโ€ (Proverbs 30:32)? Anyone who abases himself over matters of Torah, asking questions despite the shame he feels for his ignorance, will ultimately be exalted. And if he muzzles zamam himself due to embarrassment, he will end up with his hand over his mouth, unable to answer.,The Gemara returns to the homilies offered by the Sages in the vineyard of Yavne. Rabbi Neแธฅemya began to speak in honor of the hosts and taught: What is the meaning of that which is written: โ€œAnd Saul said unto the Kenites: Go, depart, get you down from among the Amalekites lest I destroy you with them, for you showed kindness to all the Children of Israel when they came up out of Egyptโ€ (I Samuel 15:6)? Isnโ€™t this an a fortiori inference: Just as Jethro, the forbearer of the Kenite tribe, who only befriended Moses for his own honor, is treated in this way and rewarded that his merit would protect his descendants; all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions, be rewarded with that protection.,Rabbi Yosei began to speak in honor of the hosts, and taught: It is said: โ€œYou shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his landโ€ (Deuteronomy 23:8). Isnโ€™t this an a fortiori inference: Just as the Egyptians, who only befriended Israel, even when they hosted them, for their own benefit, as Pharaoh said to Joseph, as it is stated: โ€œAnd if you know any able men among them, then make them rulers over my cattleโ€ (Genesis 47:6), are treated this way, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for personal gain, be treated this way.,Rabbi Eliezer, son of Rabbi Yosei HaGelili, began to speak in honor of the hosts, and taught: It is stated: โ€œThe Lord has blessed the house of Oved-edomโ€ฆbecause of the ark of Godโ€ (II Samuel 6:12). Isnโ€™t this an a fortiori inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which Oved-edom simply swept and sprinkled water to settle the dust, he was treated this way and merited a blessing, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for his personal gain, be rewarded with such a blessing.,The Gemara asks: What is that blessing with which Oved-edom was blessed? Rav Yehuda bar Zevida said: This is แธคamot and her eight daughters-in-law, each of whom bore six in a single womb, '. None
73. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah

 Found in books: Katzoff(2005) 208; Schiffman (1983) 84


2b. ืœืคื™ ืฉืื™ืŸ ื‘ืงื™ืื™ืŸ ืœืฉืžื”,ืจื‘ื ืืžืจ ืœืคื™ ืฉืื™ืŸ ืขื“ื™ื ืžืฆื•ื™ื™ืŸ ืœืงื™ื™ืžื•,ืžืื™ ื‘ื™ื ื™ื™ื”ื• ืื™ื›ื ื‘ื™ื ื™ื™ื”ื• ื“ืืชื™ื•ื”ื• ื‘ื™ ืชืจื™ ืื™ ื ืžื™ ืžืžื“ื™ื ื” ืœืžื“ื™ื ื” ื‘ืืจืฅ ื™ืฉืจืืœ,ืื™ ื ืžื™ ื‘ืื•ืชื” ืžื“ื™ื ื” ื‘ืžื“ื™ื ืช ื”ื™ื,ื•ืœืจื‘ื” ื“ืืžืจ ืœืคื™ ืฉืื™ืŸ ื‘ืงื™ืื™ืŸ ืœืฉืžื” ืœื™ื‘ืขื™ ืชืจื™ ืžื™ื“ื™ ื“ื”ื•ื” ืื›ืœ ืขื“ื™ื•ืช ืฉื‘ืชื•ืจื” ืขื“ ืื—ื“ ื ืืžืŸ ื‘ืื™ืกื•ืจื™ืŸ,ืื™ืžื•ืจ ื“ืืžืจื™ื ืŸ ืขื“ ืื—ื“ ื ืืžืŸ ื‘ืื™ืกื•ืจื™ืŸ ื›ื’ื•ืŸ ื—ืชื™ื›ื” ืกืคืง ืฉืœ ื—ืœื‘ ืกืคืง ืฉืœ ืฉื•ืžืŸ ื“ืœื ืื™ืชื—ื–ืง ืื™ืกื•ืจื,ืื‘ืœ ื”ื›ื ื“ืื™ืชื—ื–ืง ืื™ืกื•ืจื ื“ืืฉืช ืื™ืฉ ื”ื•ื™ ื“ื‘ืจ ืฉื‘ืขืจื•ื” ื•ืื™ืŸ ื“ื‘ืจ ืฉื‘ืขืจื•ื” ืคื—ื•ืช ืžืฉื ื™ื,ืจื•ื‘ ื‘ืงื™ืื™ืŸ ื”ืŸ ื•ืืคื™ืœื• ืœืจ"ืž ื“ื—ื™ื™ืฉ ืœืžื™ืขื•ื˜ื ืกืชื ืกืคืจื™ ื“ื“ื™ื™ื ื™ ืžื™ื’ืžืจ ื’ืžื™ืจื™ ื•ืจื‘ื ืŸ ื”ื•ื ื“ืืฆืจื•ืš ื•ื”ื›ื''. None
2b. It is because the people who live overseas are not experts in writing a bill of divorce for her sake. It is not sufficient for a bill of divorce to be written in a technically correct manner. It must also be written for the sake of the man and the woman who are divorcing. Therefore, when the witness comes before the court and says that it was written and signed in his presence, he is testifying that the writing and the signing of the bill of divorce were performed for the sake of the man and woman in question.,Rava says a different reason: It is because there are no witnesses available to ratify it. Since the bill of divorce was written in a distant place, it is possible that the husband, or someone else, might later claim that the bill of divorce is a forgery. For this reason the agent must say that the bill of divorce was written and signed in his presence, a declaration that bars any subsequent objection on the part of the husband.,The Gemara asks: What is the difference between these two explanations? The Gemara answers: There is a difference between them with regard to a case where two people brought the bill of divorce. In this case, two witnesses are available to ratify the bill of divorce if someone objects to its validity. Alternatively, the difference concerns a case where the agent brings the bill of divorce from one region to another region within Eretz Yisrael. Here there is no concern that the bill of divorce might not have been written for her sake, as the residents of Eretz Yisrael are aware of this requirement. However, witnesses are not necessarily available to confirm the document.,Alternatively, there is a difference between the two explanations in a case where the agent brings the bill of divorce within that same region in a country overseas. According to the opinion of Rabba, who says the concern is that the people there might not know that the document must be written for her sake, this problem is equally relevant in this case. However, according to the opinion of Rava, who says that the reason is because witnesses are not available, if the bill of divorce is brought in the same region then the witnesses will be available to ratify it.,The Gemara asks: And according to the opinion of Rabba, who said that the reason is because they are not experts in writing a bill of divorce for her sake, let us require two witnesses to testify about this, just as is the case with regard to all testimonies in the Torah. The Gemara answers: One witness is deemed credible with regard to prohibitions. In other words, if there is uncertainty as to whether a matter is prohibited or permitted, in the case of the heretofore married woman, the testimony of one witnesses is sufficient.,The Gemara asks: One can say that we say one witness is deemed credible with regard to prohibitions in a case such as where there is a piece of fat, and it is uncertain if it is forbidden fat แธฅelev and uncertain if it is permitted fat. In this situation the piece can be rendered permitted by a single witness, as there is no presumption that it is forbidden. Therefore, as there is an uncertainty, and one witness said it is permitted fat, he is deemed credible.,However, here, where there is a presumption that this woman is forbidden, as she is a married woman, a status she retains until it is established that she has received a bill of divorce, if so, this is a matter of forbidden sexual relations, and the general principle is that there is no matter of testimony for forbidden sexual relations that can be attested to by fewer than two witnesses.,The Gemara answers: Rabbaโ€™s concern is not equivalent to a case of uncertainty, as most Jewish people are experts in the requirement that a bill of divorce must be written for the womanโ€™s sake. And this is so even according to the opinion of Rabbi Meir, who is generally concerned about a minority in a matter of forbidden sexual relations. In this case Rabbi Meir concedes that one need not be concerned for the minority, as ordinary judicial scribes, who write bills of divorce, are learned in this halakha, and know that a bill of divorce must be written for the womanโ€™s sake. And it is the Sages who required testimony about this matter, as an extra precaution. And here, with regard to this testimony,''. None
74. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah (Amora) โ€ข Judah Nesiah โ€ข Judah b. Levi โ€ข Judah b. Tabbai โ€ข Judah ben tabbai โ€ข Judah the Patriarch

 Found in books: Avery Peck et al. (2014) 98; Schiffman (1983) 104


16b. ื”ืจืืฉื•ื ื™ื ื”ื™ื• ื ืฉื™ืื™ื ื•ืฉื ื™ื™ื ืœื”ื ืื‘ ื‘"ื“:,
16b. The first members of each pair served as Nasi, and their counterparts served as deputy Nasi.,The Sages taught: Three of the first pairs who say not to place hands and two of the last pairs who say to place hands served as Nasi, and their counterparts served as deputy Nasi; this is the statement of Rabbi Meir. And the Rabbis say the opposite: Yehuda ben Tabbai was deputy Nasi and Shimon ben Shataแธฅ was the Nasi.,The Gemara asks: Who is the tanna who taught that which the Sages taught in a baraita: Rabbi Yehuda ben Tabbai said: I swear that I will not see the consolation of Israel if I did not kill a conspiring witness. This means that Rabbi Yehuda ben Tabbai sentenced a conspiring witness to death, in order to counter the views of the Sadducees, who would say: Conspiring witnesses are not executed unless the sentenced one has been executed. Their views opposed the traditional view, which maintains that conspiring witnesses are executed only if the one sentenced by their testimony has not yet been executed.,Shimon ben Shataแธฅ said to him: I swear that I will not see the consolation of Israel if you did not shed innocent blood, as the Sages said: Conspiring witnesses are not executed unless they are both found to be conspirators; if only one is found to be a conspirator, he is not executed. And they are not flogged if they are liable to such a penalty, unless they are both found to be conspirators. And if they testified falsely that someone owed money, they do not pay money unless they are both found to be conspirators.,Hearing this, Yehuda ben Tabbai immediately accepted upon himself not to rule on any matter of law unless he was in the presence of Shimon ben Shataแธฅ, as he realized he could not rely on his own judgment.,The baraita further relates: All of Yehuda ben Tabbaiโ€™s days, he would prostrate himself on the grave of that executed individual, to request forgiveness, and his voice was heard weeping. The people thought that it was the voice of that executed person, rising from his grave. Yehuda ben Tabbai said to them: It is my voice, and you shall know that it is so, for tomorrow, i.e., sometime in the future, he will die, and his voice will no longer be heard. Yehuda ben Tabbai was referring to himself, but he did not want to mention something negative about himself in direct terms.,Rav Aแธฅa, son of Rava, said to Rav Ashi: This provides no conclusive proof that the voice was not that of the executed man, as perhaps ben Tabbai appeased the executed individual in the World-to-Come. Or, alternatively, the latter may have prosecuted him by the law of Heaven, and that is why his voice can no longer be heard.,The Gemara returns to its original question: Whose opinion does this baraita follow? Granted, if you say it is in accordance with that of Rabbi Meir, who said that Shimon ben Shataแธฅ was deputy Nasi while Rabbi Yehuda ben Tabbai was Nasi, that explains why he had previously issued a halakhic ruling in the presence of Shimon ben Shataแธฅ to execute the conspiring witness, and only after that unfortunate incident did he undertake to issue rulings only in the presence of his colleague. But if you say that the baraita is in accordance with the Sages, who said: Yehuda ben Tabbai was deputy Nasi and Shimon ben Shataแธฅ the Nasi, why did he need to make such a commitment? May the deputy Nasi issue a halakhic ruling in the presence of the Nasi?,The Gemara refutes this: No; what did he mean by accepting upon himself not to rule on his own? He spoke with regard to joining the ruling of others: Even with regard to joining the ruling of others, I will also not join until I have first heard the view of Shimon ben Shataแธฅ.,ยง It is taught in the mishna: Menaแธฅem departed and Shammai entered. The Gemara asks: To where did Menaแธฅem depart? Abaye said: He departed and went astray. Therefore, the mishna did not wish to delve into the details of his case. Rava said: He departed for the kingโ€™s service. He received a post from the king and had to leave the court. This is also taught in a baraita: Menaแธฅem departed for the kingโ€™s service, and eighty pairs of students dressed in silk robes left with him to work for the king, and that they no longer studied Torah.,ยง Rav Shemen bar Abba said that Rabbi Yoแธฅa said: A rabbinic decree shevut should never be taken lightly in your eyes, since placing hands on the head of an offering on a Festival is prohibited only as a rabbinic decree because it is considered making use of an animal, which is not considered a prohibited labor but merely resembles one, and yet the greatest scholars of each generation disputed it.,The Gemara is puzzled by this statement: This is obvious. Since it is an accepted rabbinic decree, why should people take it lightly? The Gemara answers: It was necessary for him to state it because it is a rabbinic decree related to a mitzva. In other words, although this rabbinic decree of placing the hands on an animal is not performed for oneโ€™s own sake but for the purpose of a mitzva, it was nevertheless a serious matter in the eyes of the Sages.,The Gemara remains puzzled: This too is obvious. In that case as well, the act is prohibited by the Sages. The Gemara responds: Rabbi Yoแธฅaโ€™s statement comes to exclude the opinion of the one who said that they disagree with regard to the actual obligation of placing hands, i.e., whether or not obligatory peace-offerings require placing the hands. He therefore teaches us that it is a rabbinic decree that is the subject of their dispute, not the requirement itself.,Rami bar แธคama said: You can learn from here, from this dispute, that the mitzva of placing hands requires not only placing oneโ€™s hands on the animalโ€™s head, but we also require that one places his hands with all his strength. For if it enters your mind that we do not require all his strength, what prohibition does one violate by placing his hands? Let him place them on a Festival as well, as this does not resemble a prohibited action at all.,The Gemara raises an objection to this from a baraita: โ€œSpeak to the children of benei Israelโ€ (Leviticus 1:2). The word benei literally means: Sons of. And it states nearby: โ€œAnd he shall place his hand on the head of the burnt-offeringโ€ (Leviticus 1:4), from which we learn that the sons of Israel place their hands, but the daughters of Israel do not place them. Rabbi Yosei and Rabbi Yishmael say: It is optional for the daughters of Israel to place their hands. They may place their hands if they so choose, although they are not obligated to do so.,Rabbi Yosei said: The Sage Abba Elazar related to me the following incident: On one occasion, we had a calf for a peace-offering, and we brought it to the Womenโ€™s Courtyard, and women placed their hands on it. We did this not because there is an obligation of placing hands in the case of women, but in order to please the women, by allowing them to sacrifice an offering, in all of its particulars, as men do. Now, if it enters your mind that we require placing hands with all oneโ€™s strength, would we perform work with consecrated offerings in order to please the women? Placing oneโ€™s hands forcefully on an animal is considered performing work with it, and if one does it without being obligated to do so, he has thereby performed work with an offering. Rather, isnโ€™t it correct to conclude from this that we do not require placing hands with all oneโ€™s strength?,The Gemara rejects this: Actually, I could say to you that we do require placing hands with all oneโ€™s strength, but here they allowed women to place their hands by saying to them: Ease your hands and do not press forcefully, so that their hand placing should not constitute work. The Gemara retorts: If so, then the reason formulated as: Not because there is an obligation to place hands in the case of women, is irrelevant to this law. Let him derive the permission for women to do so from the reason that it is not considered placing hands at all. If placing hands must be performed with all oneโ€™s strength, this action the women are performing does not constitute placing hands.,Rabbi Ami said: He stated one reason and another. One reason is that it is not considered placing hands at all, as it is not performed with all of oneโ€™s strength; and another reason is that they allowed it in order to please the women.,Rav Pappa said: Learn from this that anything upon which one may not place objects or upon which one may not sit on Shabbat, its sides are likewise prohibited, for if it enters your mind to say that the sides are permitted, they could have told the women to place their hands on the sides, i.e., on the head of the animal rather than on its back, as the head of the animal is considered as if it were one of its sides. Rather, must one not conclude from this that the sides are prohibited?''. None
75. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah (Amora) โ€ข Judah Nesiah โ€ข Judah b. Levi โ€ข Judah b. Tabbai โ€ข Judah the Patriarch โ€ข R. Judah I (the Prince), i โ€ข R. Judah II Nesiah โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Avery Peck et al. (2014) 98; Cohen (2010) 294; Grypeou and Spurling (2009) 231; Levine (2005) 457, 458


10a. ื•ืื—"ื› ื—ื˜ื ืžื‘ื™ื ืคืจ ื—ื˜ื ื•ืื—"ื› ืขื‘ืจ ืžืžืฉื™ื—ื•ืชื• ืฆืจื™ื›ื ืœืžื™ืžืจ ืžืฉื•ื ื“ืงืชื ื™ ื’ื‘ื™ ื ืฉื™ื ื“ื›ื™ ืขื‘ืจ ืžื ืฉื™ืื•ืชื• ื•ืื—"ื› ื—ื˜ื ื›ื”ื“ื™ื•ื˜ ืžื™ื™ืชื™ ืื”ื›ื™ ืชื ื™ ื’ื‘ื™ ืžืฉื™ื— ื—ื˜ื ื•ืื—"ื› ืขื‘ืจ ืžื‘ื™ื ืคืจ,ืžื ื ื”"ืž ื“ืชื ื• ืจื‘ื ืŸ (ื•ื™ืงืจื ื“, ื’) ื•ื”ืงืจื™ื‘ ืขืœ ื—ื˜ืืชื• ืžืœืžื“ ืฉืžื‘ื™ื ื—ื˜ืืชื• ืžืฉืขื‘ืจ,ืฉื™ื›ื•ืœ ื•ื”ืœื ื“ื™ืŸ ื”ื•ื ื•ืžื” ื ืฉื™ื ืฉืžื‘ื™ื ื‘ืฉื’ื’ืช ืžืขืฉื” ืื™ืŸ ืžื‘ื™ื ื—ื˜ืืชื• ืžืฉืขื‘ืจ ืžืฉื™ื— ืฉืื™ืŸ ืžื‘ื™ื ื‘ืฉื’ื’ืช ืžืขืฉื” ืืœื ืขืœ ื”ืขืœื ื“ื‘ืจ ืขื ืฉื’ื’ืช ืžืขืฉื” ืœื ื›"ืฉ ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืงืจื™ื‘ ืขืœ ื—ื˜ืืชื• ืžืœืžื“ ืฉืžื‘ื™ื ืขืœ ื—ื˜ืืชื• ืžืฉืขื‘ืจ,ื•ื ื™ื™ืชื™ ื ืžื™ ื ืฉื™ื ืžืง"ื• ื•ืžื” ืžืฉื™ื— ืฉืื™ืŸ ืžื‘ื™ื ื‘ืฉื’ื’ืช ืžืขืฉื” ืžื‘ื™ื ื—ื˜ืืช ืžืฉืขื‘ืจ ื ืฉื™ื ืฉืžื‘ื™ื ื—ื˜ืืช ื‘ืฉื’ื’ืช ืžืขืฉื” ืื™ื ื• ื“ื™ืŸ ืฉืžื‘ื™ื ื—ื˜ืืชื• ืžืฉืขื‘ืจ ืชืœืžื•ื“ ืœื•ืžืจ (ื•ื™ืงืจื ื“, ื›ื‘) ืืฉืจ ื ืฉื™ื ื™ื—ื˜ื ื›ืฉื”ื•ื ื ืฉื™ื ืื™ืŸ ื›ืฉื”ื•ื ื”ื“ื™ื•ื˜ ืœื:,
10a. and thereafter sinned brings a bull. Does the case of one who sinned and thereafter moved on from his anointment need to be said? It is obvious that he is liable to bring a bull. The Gemara answers: Due to the fact that the tanna teaches the halakha with regard to a king, that when he moved on from his sovereignty and thereafter sinned he brings. an offering like that of a commoner; therefore, he teaches the corresponding halakha with regard to an anointed priest: If he sinned and thereafter moved on from his priesthood, he brings a bull.,ยง With regard to the statement in the mishna concerning an anointed priest who sinned after he was removed from his position, the Gemara asks: From where are these matters derived? The Gemara answers: It is as the Sages taught: It is written with regard to the High Priest: โ€œAnd he shall sacrifice for his sin แธฅattato that he sinnedโ€ (Leviticus 4:3); this teaches that he brings his sin-offering แธฅattato even after he has moved on from his priesthood.,This derivation is necessary, as one might have thought: Could this not be derived through an a fortiori inference? And if a king, who brings a goat as his sin-offering for the unwitting performance of an action, does not bring a goat as his sin-offering from the moment that he has moved on from his sovereignty, an anointed priest, who does not bring a sin-offering for the unwitting performance of an action alone; rather, he is liable only for absence of awareness of the matter by the court together with unwitting performance of an action, is it not all the more so that he will not bring a bull for his sin-offering once he has moved on from the High Priesthood? Therefore, the verse states: โ€œAnd he shall sacrifice for his sin แธฅattato that he sinnedโ€; this teaches that he brings his sin-offering แธฅattato even after he has moved on from his priesthood.,The Gemara asks: And let a king who is no longer king, too, bring a goat as a sin-offering based on an a fortiori inference: And if an anointed priest, who does not bring an offering for the unwitting performance of an action, brings a sin-offering after he has moved on from the priesthood, then with regard to a king, who brings a sin-offering for the unwitting performance of an action, is it not logical that he still brings his sin-offering once he has moved on from his sovereignty? To counter this, the verse states: โ€œWhen a king sinsโ€ (Leviticus 4:22), from which it is derived: If he sins when he is king, yes, he brings his sin-offering; if he sins when he is a commoner, no, he does not bring his sin-offering.,sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners; they bring the sin-offering of an individual. Rabbi Shimon says: If it became known to them, before they were appointed as king or High Priest, that they had sinned, they are liable to bring the sin-offering of an individual, but if it became known to them after they were appointed as king or High Priest they are completely exempt.,Who is the nasi? This is a king, as it is stated: โ€œWhen a nasi sins, and performs any one of all the mitzvot of the Lord his God that shall not be performed, unwittingly, and he is guiltyโ€ (Leviticus 4:22), referring to one who has only the Lord his God over him and no other authority. That is only the king.,From where are these matters derived? The Gemara answers: It is as the Sages taught with regard to the verse: โ€œIf the anointed priest shall sin to bring guiltโ€ (Leviticus 4:3); this serves to exclude the unwitting transgressions he performed prior to his installation as High Priest.,As one might have thought: Could this not be derived through an a fortiori inference? And if a king, who brings a goat as his sin-offering for the unwitting performance of an action, does not bring a sin-offering for the unwitting transgressions he performed prior to his coronation, then with regard to an anointed priest, who brings his sin-offering only for absence of awareness of the matter by the court with the unwitting performance of an action, is it not logical that he will not bring his sin-offering for the prior transgressions?,The Gemara rejects this: No, if you said this with regard to a king, that is reasonable, as he does not bring his goat for a sin-offering once he has moved on from his sovereignty, and instead brings the sin-offering of a commoner. Shall you also say this with regard to an anointed priest, who brings a bull for his sin-offering once he has moved on from his priesthood? Since he brings a bull for his sin-offering even once he has moved on from his priesthood, perhaps he shall bring a bull as a sin-offering for the unwitting transgressions he performed prior to his installation as High Priest? Therefore, the verse states: โ€œIf the anointed priest shall sin,โ€ from which it is derived: If he sins when he is serving as an anointed priest he brings a bull as his sin-offering; if he sins when he is an ordinary priest he does not bring a bull as his sin-offering.,And it is also taught in this way in a baraita with regard to a king: โ€œWhen a king sinsโ€ (Leviticus 4:22); this serves to exclude the unwitting transgressions he performed prior to his coronation as king.,As one might have thought: Could this not be derived through an a fortiori inference? If an anointed priest, who brings a bull for his sin-offering even once he has moved on from his priesthood, does not bring his sin-offering for the unwitting transgressions he performed prior to his installation, then with regard to a king, who does not bring his goat for a sin-offering once he has moved on from his sovereignty, is it not logical that he will not bring his sin-offering for the prior transgressions? Apparently, there is no need for the derivation from the verse.,The Gemara notes that this inference can be rejected. What is notable about an anointed priest? He is notable in that he does not bring a sin-offering for the unwitting performance of an action unless it was performed on the basis of an erroneous ruling. Shall you say the same with regard to a king, who brings an offering for the unwitting performance of an action alone, even without an erroneous ruling? Since he brings an offering for the unwitting performance of an action alone, shall he bring a bull as a sin-offering for the unwitting transgressions he performed prior to his coronation? Therefore, the verse states: โ€œWhen a king sins,โ€ from which it is derived: In a case where he sins and he is king, he brings a bull as his sin-offering, and not in a case where he sins and he is still a commoner.,ยง Apropos a king, the Sages taught: In contrast to other cases where the verse states: If he will sin, it states concerning a king: โ€œWhen asher a king sins.โ€ One might have thought that this is a decree, i.e., that it is a given that the king will sin. Therefore, the verse states: โ€œIf the anointed priest shall sinโ€ (Leviticus 4:3). Just as there the meaning is: In the event that the priest shall sin, so too here, the meaning is: In the event that the king shall sin.,The Gemara analyzes the baraita. The Master said: One might have thought that this is a decree. The Gemara asks: A decree? From where would this be derived? Why would it enter oneโ€™s mind that there would be a decree that the king must sin?,The Sages say: Yes, there is a basis for that understanding, as we find that type of interpretation elsewhere; as it is written: โ€œWhen you come into the land of Canaan, which I give to you for a possession, and I shall place the mark of leprosy in a house of the land of your possessionโ€ (Leviticus 14:34). These are tidings informing them, i.e., the Jewish people, that leprous marks will come upon them when they enter Eretz Yisrael; this is the statement of Rabbi Yehuda. Rabbi Shimon says: This verse serves to teach that leprosy causes ritual impurity only when its origins are divine, to the exclusion of leprosy that results from circumstances beyond oneโ€™s control, i.e., those that have a clear physical cause. Didnโ€™t Rabbi Yehuda say that leprosy could be tidings, i.e., that there will definitely be leprosy? Here too, with regard to the king, say that it is a decree that he will sin. Therefore, it is written: โ€œIf the anointed priest shall sin,โ€ meaning that the sin is not a given.,The Gemara asks with regard to the baraita: And according to Rabbi Shimon, do leprous marks that result from circumstances beyond oneโ€™s control not cause ritual impurity? But isnโ€™t it taught in a baraita: โ€œWhen a person shall have in the skin of his flesh a wool-white leprous mark or a scabโ€ (Leviticus 13:2); these halakhot apply from this statement onward, i.e., from the time that God gave this mitzva to the Jewish people, and these halakhot do not apply to leprosy that preceded the giving of the mitzva? And could this not be derived through logical inference: The Torah deemed one impure in the case of a zav, and the Torah deemed one impure in the case of leprous marks. Just as a zav is ritually impure only from the statement onward, so too, with regard to leprous marks, there is impurity only from that statement onward. There is no need for a derivation from the verse Leviticus 13:2.,The baraita continues: This inference can be rejected: No, if you said that with regard to a zav, this is reasonable, as he does not become impure if his condition was caused by circumstances beyond his control. Shall you say the same with regard to leprous marks, which impart ritual impurity when caused by circumstances beyond oneโ€™s control? Therefore, the verse states: โ€œWhen a person shall have,โ€ indicating that there is impurity only from that statement onward. In any case, it is clear that leprosy causes impurity even if it was caused by circumstances beyond his control. Rava says in explanation: The phrase โ€œand I shall place the mark of leprosyโ€ serves to exclude leprous marks caused by evil spirits. Rav Pappa says in explanation: That phrase serves to exclude leprous marks caused by sorcery.,ยง Apropos a king, the Sages taught that when the verse states: โ€œWhen a king sinsโ€ (Leviticus 4:22), this serves to exclude a king who is ill. The Gemara asks: Due to the fact that he is ill, is he removed from his sovereignty? Rav Avdimi bar แธคama said: The reference is not to all illnesses; rather, it is to exclude a king who is afflicted with leprosy, as it is stated concerning King Azariah: โ€œAnd the Lord afflicted the king, so that he was a leper until the day of his death, and dwelt in an independent house. And Jotham, son of the king, was over the household, judging the people of the landโ€ (II\xa0Kings 15:5). Azariah was removed from his sovereignty when he was afflicted with leprosy. The Gemara comments: From the fact that the verse states: โ€œIn an independent house,โ€ by inference it may be understood that until now he was a servant, i.e., he was in servitude to the people.,The Gemara notes: This is similar to that incident where Rabban Gamliel and Rabbi Yehoshua were traveling together on a ship. Rabban Gamliel had sufficient bread for the journey. Rabbi Yehoshua also had sufficient bread, and additionally he had flour. The journey lasted longer than expected, and Rabban Gamlielโ€™s bread was finished. He relied on Rabbi Yehoshuaโ€™s flour for nourishment. Rabban Gamliel said to Rabbi Yehoshua: Did you know from the outset that we would have so substantial a delay? Is that the reason that you brought flour with you? Rabbi Yehoshua said to Rabban Gamliel: There is one star that rises once in seventy years and misleads sailors at sea, causing their journeys to be extended. And I said: Perhaps that star will rise during our journey and mislead us.,Rabban Gamliel said to him: So much wisdom is at your disposal, and you board a ship to earn your livelihood? Rabbi Yehoshua said to him: Before you wonder about me, wonder about two students that you have on dry land, Rabbi Elazar แธคisma and Rabbi Yoแธฅa ben Gudgeda, who are so wise that they know how to calculate how many drops of water there are in the sea, and yet they have neither bread to eat nor a garment to wear. Rabban Gamliel made up his mind to seat them at the head of the academy.,When Rabban Gamliel ascended to dry land, he sent a messenger to them to tell them to come so that he could appoint them and they did not come. He again sent a messenger to them and they came. Rabban Gamliel said to them: Do you imagine that I am granting you authority, and since you did not want to accept the honor you did not come when I sent for you?'10b. I am granting you servitude, as it is stated: โ€œAnd they spoke to him saying: If you will be a servant to this people todayโ€ (I\xa0Kings 12:7). This explains the phrase โ€œin an independent house.โ€,ยง The Sages taught: The verse states concerning a king: โ€œWhen asher a king sinsโ€ (Leviticus 4:22). Rabbi Yoแธฅa ben Zakkai said: Happy ashrei is the generation whose king feels the need to bring an offering for his unwitting transgression. If the generationโ€™s king brings an offering, you must say all the more so what a commoner will do to atone for his sin, i.e., he will certainly bring an offering. And if the king brings an offering for his unwitting transgression, you must say all the more so what he will do to atone for his intentional transgression, i.e., he will certainly repent.,Rava, son of Rabba, objects to this: If that is so, and the term asher is interpreted in that manner, then concerning that which is written: โ€œAnd he shall pay for that which asher he has sinned from the sacred itemโ€ (Leviticus 5:16), and with regard to Jeroboam, son of Nevat, about whom it is written: โ€œWho asher sinned and caused others to sinโ€ (I\xa0Kings 14:16), so too is the interpretation that this generation is happy? The Gemara answers: Here, in the case of a king who brings an offering, it is different, as the verse altered its formulation; in parallel verses, the term โ€œifโ€ is utilized, e.g., in the verse: โ€œIf the anointed priest shall sinโ€ (Leviticus 4:3). In the other instances, asher is the standard formulation.,Apropos the homiletic interpretation of the term asher, Rav Naแธฅman bar แธคisda interpreted a verse homiletically: What is the meaning of that which is written: โ€œThere is a vanity that is asher performed upon the earth; that there are asher righteous men to whom it happens according to asher the action of the wicked, and there are wicked men to whom it happens according to the action of the righteousโ€ (Ecclesiastes 8:14)? Happy ashrei are the righteous, to whom it happens in this world according to the experiences of the wicked in the World-to-Come, i.e., they suffer in this world. Woe unto the wicked, to whom it happens in this world according to the experiences of the righteous in the World-to-Come, i.e., they enjoy this world.,Rava said: Is that to say that if the righteous enjoyed two worlds it would be awful for them? Why must the righteous suffer in this world? Rather, Rava said as follows: Happy are the righteous to whom it happens in this world according to the experiences of the wicked in this world, i.e., happy are the righteous who enjoy this world as well. Woe to the wicked, to whom it happens in this world according to the experiences of the righteous in this world, i.e., like the many righteous people who suffer in this world.,The Gemara relates: Rav Pappa and Rav Huna, son of Rav Yehoshua, came before Rava. Rava said to them: Have you mastered this tractate and that tractate? They said to him: Yes. Rava said to them: Have you become somewhat wealthy? They said to him: Yes, as each of us bought a parcel of land from which we earn our livelihoods. Rava proclaimed about them: Happy are the righteous, to whom it happens in this world according to the goodness resulting from the actions of the wicked in this world.,ยง Rabba bar bar แธคana said that Rabbi Yoแธฅa said: What is the meaning of that which is written: โ€œFor the ways of the Lord are right, and the righteous will walk in them and transgressors will stumble in themโ€ (Hosea 14:10)? It is comparable to an incident involving two people who roasted their Paschal offerings. One ate it for the sake of the mitzva, and the other one ate it with gusto, for the sake of excessive eating. With regard to that person who ate it for the sake of the mitzva, it is written: โ€œThe righteous will walk in them.โ€ With regard to that person who ate it for the sake of excessive eating, it is written: โ€œAnd transgressors will stumble in them.โ€,Reish Lakish said to Rabba bar bar แธคana: Did you call the one who ate the Paschal offering for the sake of excessive eating wicked? Although he did not perform the mitzva in the ideal manner, didnโ€™t he eat the Paschal offering? Since he fulfilled the mitzva, how can he be characterized as a transgressor? Rather, it is analogous to an incident involving two people; this one has his wife and his sister with him in a dark house and that one has his wife and his sister with him in a dark house. One of them, his wife happened to come to him and he engaged in intercourse with her, and the other one, his sister happened to come to him and he engaged in intercourse with her. With regard to that one, to whom his wife happened to come, it is written: โ€œThe righteous will walk in them.โ€ With regard to that one, to whom his sister happened to come, it is written: โ€œAnd transgressors will stumble in them.โ€,The Gemara asks: Are these matters comparable? In the verse, we are speaking of one path upon which both the righteous and the wicked walk, and here, in the incident mentioned by Reish Lakish, there are two paths, as the two people are not performing the same action. Rather, it is analogous to the incident involving Lot and his two daughters (see Genesis 19:30โ€“38): With regard to the daughters, who, when engaging in intercourse with their father, intended their action for the sake of a mitzva, as they believed that the world had been destroyed and that only they remained alive, it is written: โ€œThe righteous will walk in them.โ€ With regard to Lot, who intended his action for the sake of a transgression, it is written: โ€œAnd transgressors will stumble in them.โ€,The Gemara challenges: Perhaps Lot too intended his action for the sake of a mitzva. Rabbi Yoแธฅa says that this entire verse: โ€œAnd Lot cast his eyes and beheld the entire plain of the Jordan that it was well watered everywhereโ€ (Genesis 13:10), is stated in the context of transgression.,He explains: โ€œAnd Lot cast his eyesโ€ is an allusion to the verse: โ€œHis masterโ€™s wife cast her eyes upon Joseph and said: Lie with meโ€ (Genesis 39:7). โ€œHis eyesโ€ is an allusion to the verse: โ€œAnd Samson said: Get her for me, as she is pleasing to my eyesโ€ (Judges 14:3). โ€œAnd beheldโ€ is an allusion to the verse: โ€œAnd Shechem, son of Hamor, the prince of the land, beheld her; and he took her and lay with herโ€ (Genesis 34:2). โ€œThe entire plain kikar of the Jordanโ€ is an allusion to the verse: โ€œFor on account of a prostitute a man is brought to a loaf kikar of breadโ€ (Proverbs 6:26). โ€œThat it was well watered mashke everywhereโ€ is an allusion to the verse โ€œI will follow my lovers, givers of my bread and my water, my wool and my flax, my oil and my drink veshikkuyaiโ€ (Hosea 2:7).,The Gemara asks: Why is Lot accused of wrongdoing? Wasnโ€™t he the victim of circumstances beyond his control, as he was drunk and asleep? It is taught in the name of Rabbi Yosei bar Rabbi แธคoni: Why is it dotted over the letter vav that is in the word โ€œbekumahโ€ written with regard to Lotโ€™s elder daughter in the verse: โ€œAnd he knew not when she lay down, nor when she arose bekumahโ€ (Genesis 19:33)? It is to say to you that when she lay down he did not know; but when she arose, he knew. Therefore, his action was not completely beyond his control. The Gemara asks: And what was he to do? What was, was. The Gemara answers: He should have derived from it that on the following night he should not drink. Since he drank again, this indicates that he did so with intent to engage in intercourse with his other daughter.,Apropos Lot, Rabba taught: What is the meaning of that which is written: โ€œA brother betrayed a strong city, and their contentions are like the bars of a castleโ€ (Proverbs 18:19)? โ€œA brother betrayed a strong cityโ€; that is Lot, who parted from Abraham. โ€œAnd their contentions are like the bars of a castleโ€ is stated because he, i.e., Lot, introduced contention between Israel and Ammon, as it is stated: โ€œAn Ammonite or a Moabite shall not enter into the congregation of the Lordโ€ (Deuteronomy 23:4).,Rava taught, and some say it was Rabbi Yitzแธฅak who taught: What is the meaning of that which is written: โ€œHe that separates himself seeks his own desire, and snarls against all sound wisdomโ€ (Proverbs 18:1)? โ€œHe that separates himself seeks his own desireโ€; that is Lot, who separated from Abraham to pursue his lust. โ€œAnd snarls yitgalla against all sound wisdomโ€; his shame was revealed shenitgalla in synagogues and study halls, where the halakha concerning his offspring is taught; as we learned in a mishna (Yevamot 76a): An Ammonite and a Moabite, descendants of Lot, are forbidden with a permanent prohibition.,ยง And Ulla says: Tamar engaged in licentiousness with Judah (see Genesis, chapter 38), and Zimri engaged in licentiousness with Cozbi (see Numbers 25:6โ€“9). Tamar engaged in licentiousness, and kings and prophets emerged from her. Zimri engaged in licentiousness, and tens of thousands from the Jewish people fell. Rav Naแธฅman bar Yitzแธฅak says: A transgression performed for the sake of Heaven is greater than a mitzva performed not for its own sake, as it is stated: โ€œBlessed above women shall be Yael, the wife of Heber the Kenite, above women in the tent shall she be blessedโ€ (Judges 5:24). Who are these โ€œwomen in the tentโ€? They are Sarah, Rebecca, Rachel, and Leah, and Yael is more blessed than they are. Apparently, a mitzva performed not for its own sake is a negative phenomenon.,The Gemara asks: Is that so? But doesnโ€™t Rav Yehuda say that Rav says: A person should always engage in Torah study and the performance of mitzvot, even if he does so not for its own sake, as through the performance of mitzvot not for its own sake, one gains understanding and comes to perform them for its own sake. Apparently, even when performed not for its own sake a mitzva is still a positive phenomenon. The Gemara emends the statement: Say that the status of a transgression performed for the sake of Heaven is like that of a mitzva performed not for its own sake.,Apropos Yael, Rabbi Yoแธฅa says: That wicked man Sisera performed seven acts of intercourse with Yael at that time, as it is stated: โ€œBetween her legs he crouched, he fell, he lay; between her legs he crouched, he fell; where he crouched, there he fell deadโ€ (Judges 5:27). Each of the seven verbs is a euphemism for intercourse. The Gemara asks: But didnโ€™t she experience pleasure from the transgression of engaging in intercourse with Sisera? Why does the verse praise her? Rabbi Yoแธฅa says in the name of Rabbi Shimon ben Yoแธฅai: Even the good provided by the wicked is bad for the righteous, so Yael did not experience any pleasure from her intercourse with Sisera.,Rav Yehuda says that Rav says: A person should always engage in Torah study and the performance of mitzvot, even if he does so not for its own sake, as through the performance of mitzvot not for its own sake, one gains understanding and comes to perform them for its own sake. Proof for this can be adduced from the incident involving Balak, as in reward for the forty-two offerings that Balak the wicked sacrificed to God, despite the fact that he did this in order to curse the Jewish people (see Numbers, chapter 23), he merited and Ruth emerged from him, as Rabbi Yosei, son of Rabbi แธคanina, says: Ruth was the daughter of the son of Eglon, the son of the son of Balak, king of Moab.,ยง Apropos Lot and his daughters, Rabbi แธคiyya bar Abba says that Rabbi Yoแธฅa says: From where is it derived that the Holy One, Blessed be He, does not withhold even the reward for euphemistic speech? It is derived from here, as the elder daughter called her son Moab, an allusion to the fact that the child is from her own father meโ€™av, and the Merciful One said to Moses: โ€œBe not at enmity with Moab, neither contend with them in battleโ€ (Deuteronomy 2:9). From this it may be inferred: It is in battle 13b. Rav Pappa said: They gnaw even on the handle of a hoe.,ยง The Sages taught in a baraita: There are five factors that cause one to forget his Torah study: One who eats from that which a mouse eats and from that which a cat eats, and one who eats the heart of an animal, and one who is accustomed to eating olives, and one who drinks water that remains from washing, and one who washes his feet with this foot atop that foot. And some say: Also one who places his garments under his head. Correspondingly, there are five factors that restore forgotten Torah study: Eating bread baked on coals and all the more so one who warms himself with the heat of the coals themselves, and one who eats a hard-boiled egg beitza megulgelet without salt, and one who is accustomed to eating olive oil, and one who is accustomed to drinking wine and smelling spices, and one who drinks water that remains from kneading dough. And some say: Also one who dips his finger in salt and eats it.,The Gemara elaborates on the baraita: One who is accustomed to eating olive oil restores forgotten Torah study. The Gemara notes: This supports the opinion of Rabbi Yoแธฅa, as Rabbi Yoแธฅa said: Just as eating an olive causes one to forget seventy yearsโ€™ worth of Torah study, olive oil restores seventy yearsโ€™ worth of Torah study.,The baraita continues: And one who is accustomed to drinking wine and smelling spices restores forgotten Torah study. The Gemara notes: This supports the opinion of Rava, as Rava said: Wine and spices rendered me wise.,The baraita continues: One who dips his finger in salt and eats it restores forgotten Torah study. Reish Lakish says: And that is the case with regard to one finger. The Gemara notes: This is parallel to a dispute between tannaโ€™im. Rabbi Yehuda says: One finger but not two. Rabbi Yosei says: Two fingers but not three. And your mnemonic for the fact that the dispute is between one and two fingers is kemitza, i.e., the ring finger. When one presses his ring finger to his palm, there remain two straight fingers on one side and one on the other.,Ten factors are detrimental for Torah study: One who passes beneath the bit of the camel, and all the more so one who passes beneath a camel itself; and one who passes between two camels; and one who passes between two women; and a woman who passes between two men; and one who passes beneath a place where there is the foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed for forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from zuhama listeron, a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; and one who drinks from an aqueduct that passes through a cemetery; and one who gazes at the face of the dead. And some say: Also one who reads the writing that is on the stone of a grave.,ยง The Sages taught in a baraita: When the Nasi of the Sanhedrin enters, all the people stand and they do not sit until he says to them: Sit. When the deputy Nasi of the Sanhedrin enters, the people form for him one row from here, on this side of the path that he takes, and one row from there, on the other side of it, in a display of deference, until he sits in his place, and then they may be seated. When the แธคakham, who is ranked third among the members of the Sanhedrin, enters, one person stands when he is within four cubits of the แธคakham, and another sits, i.e., when one is no longer within four cubits of the แธคakham he may sit. And all those whom the แธคakham passes do this, until he sits in his place. When the multitudes require their services, i.e., they serve a public role, sons of the Sages and Torah scholars may step over the heads of the people seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages left for the purpose of relieving himself, when he is finished he may enter and sit in his place in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled.,When they have the wisdom to hear and to study, the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs are directed toward the people. When they do not have the wisdom to hear and to study they enter and sit before their fathers, and their faces are directed toward the people, so everyone sees that they are seated there in deference to their fathers but not as students. Rabbi Elazar, son of Rabbi Tzadok, says: Even at a wedding party one renders them attachments senifin and seats them adjacent to their fathers.,The Master said: If one of the Sages left for the purpose of relieving himself, when he is finished he may enter and sit in his place. Rav Pappa said: The Sages said this only with regard to one who leaves for minor bodily functions, i.e., to urinate. But with regard to one who leaves for major bodily functions, i.e., to defecate, no, he may not return to his place, because he should have examined himself initially so that he would not need to leave. His failure to do so constitutes negligence and he may not impose upon others when he returns, as Rav Yehuda says that Rav says: A person should always accustom himself to relieving himself in the morning and in the evening so that he will not need to distance himself during the daylight hours to find an appropriate place. Rava said: Today, when the world is weak and people are not as healthy as they once were, one may even return after he leaves for major bodily functions.,Rabbi Elazar, son of Rabbi Tzadok, says: Even at a wedding party one renders them attachments. Rava said: This applies during the lifetime of their fathers and in the presence of their fathers.,ยง Rabbi Yoแธฅa says: This mishna, i.e., the preceding baraita, was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel was the Nasi, Rabbi Meir was the แธคakham, and Rabbi Natan was the deputy Nasi. When Rabban Shimon ben Gamliel was there, everyone would arise before him. When Rabbi Meir and Rabbi Natan would enter, everyone would arise before them. Rabban Shimon ben Gamliel said: Shouldnโ€™t there be a conspicuous distinction between me and them in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel instituted the provisions delineated in this baraita that distinguish between the Nasi and his subordinates with regard to the deference shown them.,That day, when Rabban Shimon ben Gamliel instituted these provisions, Rabbi Meir and Rabbi Natan were not there. The following day when they came to the study hall, they saw that the people did not stand before them as the matter was typically done. They said: What is this? The people said to them: This is what Rabban Shimon ben Gamliel instituted.,Rabbi Meir said to Rabbi Natan: I am the แธคakham and you are the deputy Nasi. Let us devise a matter and do to him as he did to us. What shall we do to him? Let us say to him: Reveal to us tractate Okatzim, which he does not know. And once it is clear to all that he did not learn, he will not have anything to say. Then we will say to him: โ€œWho can express the mighty acts of the Lord, shall make all His praises heard?โ€ (Psalms 106:2), indicating: For whom is it becoming to express the mighty acts of the Lord? It is becoming for one who is capable of making all His praises heard, and not for one who does not know one of the tractates. We will remove him from his position as Nasi, and I will be deputy Nasi and you will be Nasi.,Rabbi Yaโ€™akov ben Korshei heard them talking, and said: Perhaps, Heaven forfend, this matter will come to a situation of humiliation for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so he went and sat behind the upper story where Rabban Shimon ben Gamliel lived. He explained tractate Okatzin; he studied it aloud and repeated it, and studied it aloud and repeated it.,Rabban Shimon ben Gamliel said to himself: What is this that is transpiring before us? Perhaps, Heaven forfend, there is something transpiring in the study hall. He suspected that Rabbi Meir and Rabbi Natan were planning something. He concentrated and studied tractate Okatzin. The following day Rabbi Meir and Rabbi Natan said to him: Let the Master come and teach a lesson in tractate Okatzin. He began and stated the lesson he had prepared. After he completed teaching the tractate, he said to them: If I had not studied the tractate, you would have humiliated me.,Rabban Shimon ben Gamliel commanded those present and they expelled Rabbi Meir and Rabbi Natan from the study hall as punishment. Rabbi Meir and Rabbi Natan would write difficulties on a scrap of paper pitka and would throw them there into the study hall. Those difficulties that were resolved were resolved; as for those that were not resolved, Rabbi Meir and Rabbi Natan wrote resolutions on a scrap of paper and threw them into the study hall. Rabbi Yosei said to the Sages: How is it that the Torah, embodied in the preeminent Torah scholars, is outside and we are inside?,Rabban Shimon ben Gamliel said to them: Let us admit them into the study hall. But we will penalize them in that we will not cite halakha in their names. They cited statements of Rabbi Meir in the name of Aแธฅerim, meaning: Others, and they cited statements of Rabbi Natan in the name of yesh omerim, meaning: Some say. Rabbi Meir and Rabbi Natan were shown a message in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said in his heart: Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the ornate belt, i.e., the importance, of your father was effective in enabling you to become deputy Nasi, as Rabbi Natanโ€™s father was the Babylonian Exilarch, will it render you Nasi as well?,Years later, Rabbi Yehuda HaNasi taught Rabban Shimon his son that Aแธฅerim say: If it was considered a substitute, '. None
76. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah Nesia (R.) โ€ข Judah, R. โ€ข Judas Maccabeus โ€ข R. Judah I (the Prince), i

 Found in books: Fishbane (2003) 331; Gera (2014) 19, 362; Goodman (2006) 71; Grypeou and Spurling (2009) 227, 232; Levine (2005) 458


7a. ื”ืฉื ื™ืช ื•ืื™ืฆื˜ืจื™ืš ืœืžื™ื›ืชื‘ ื‘ื›ืœ ืฉื ื” ื•ืฉื ื” ื“ืื™ ืžื‘ื›ืœ ืฉื ื” ื•ืฉื ื” ื”ื•ื” ืืžื™ื ื ื›ื™ ืงื•ืฉื™ืŸ ืงื ืžืฉืžืข ืœืŸ ื”ืฉื ื™ืช ื•ืื™ ืืฉืžื•ืขื™ื ืŸ ื”ืฉื ื™ืช ื”ื•ื” ืืžื™ื ื ื‘ืชื—ื™ืœื” ื‘ืจืืฉื•ืŸ ื•ื‘ืฉื ื™ ืงืž"ืœ ื‘ื›ืœ ืฉื ื” ื•ืฉื ื”,ื•ืจื‘ื™ ืืœื™ืขื–ืจ ื‘ืจ\' ื™ื•ืกื™ ื”ืื™ ื”ืฉื ื™ืช ืžืื™ ืขื‘ื™ื“ ืœื™ื” ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืจื‘ ืฉืžื•ืืœ ื‘ืจ ื™ื”ื•ื“ื” ื“ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ื™ื”ื•ื“ื” ื‘ืชื—ื™ืœื” ืงื‘ืขื•ื” ื‘ืฉื•ืฉืŸ ื•ืœื‘ืกื•ืฃ ื‘ื›ืœ ื”ืขื•ืœื ื›ื•ืœื•,ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ื™ื”ื•ื“ื” ืฉืœื—ื” ืœื”ื ืืกืชืจ ืœื—ื›ืžื™ื ืงื‘ืขื•ื ื™ ืœื“ื•ืจื•ืช ืฉืœื—ื• ืœื” ืงื ืื” ืืช ืžืขื•ืจืจืช ืขืœื™ื ื• ืœื‘ื™ืŸ ื”ืื•ืžื•ืช ืฉืœื—ื” ืœื”ื ื›ื‘ืจ ื›ืชื•ื‘ื” ืื ื™ ืขืœ ื“ื‘ืจื™ ื”ื™ืžื™ื ืœืžืœื›ื™ ืžื“ื™ ื•ืคืจืก,ืจื‘ ื•ืจื‘ ื—ื ื™ื ื ื•ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืจื‘ ื—ื‘ื™ื‘ื ืžืชื ื• ื‘ื›ื•ืœื™ื” ืกื“ืจ ืžื•ืขื“ ื›ืœ ื›ื™ ื”ืื™ ื–ื•ื’ื ื—ืœื•ืคื™ ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืžืขื™ื™ืœ ืจื‘ื™ ื™ื•ื ืชืŸ ืฉืœื—ื” ืœื”ื ืืกืชืจ ืœื—ื›ืžื™ื ื›ืชื‘ื•ื ื™ ืœื“ื•ืจื•ืช ืฉืœื—ื• ืœื” (ืžืฉืœื™ ื›ื‘, ื›) ื”ืœื ื›ืชื‘ืชื™ ืœืš ืฉืœื™ืฉื™ื ืฉืœื™ืฉื™ื ื•ืœื ืจื‘ืขื™ื,ืขื“ ืฉืžืฆืื• ืœื• ืžืงืจื ื›ืชื•ื‘ ื‘ืชื•ืจื” (ืฉืžื•ืช ื™ื–, ื™ื“) ื›ืชื‘ ื–ืืช ื–ื›ืจื•ืŸ ื‘ืกืคืจ ื›ืชื‘ ื–ืืช ืžื” ืฉื›ืชื•ื‘ ื›ืืŸ ื•ื‘ืžืฉื ื” ืชื•ืจื” ื–ื›ืจื•ืŸ ืžื” ืฉื›ืชื•ื‘ ื‘ื ื‘ื™ืื™ื ื‘ืกืคืจ ืžื” ืฉื›ืชื•ื‘ ื‘ืžื’ืœื”,ื›ืชื ืื™ ื›ืชื‘ ื–ืืช ืžื” ืฉื›ืชื•ื‘ ื›ืืŸ ื–ื›ืจื•ืŸ ืžื” ืฉื›ืชื•ื‘ ื‘ืžืฉื ื” ืชื•ืจื” ื‘ืกืคืจ ืžื” ืฉื›ืชื•ื‘ ื‘ื ื‘ื™ืื™ื ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ืฉืข ืจ\' ืืœืขื–ืจ ื”ืžื•ื“ืขื™ ืื•ืžืจ ื›ืชื‘ ื–ืืช ืžื” ืฉื›ืชื•ื‘ ื›ืืŸ ื•ื‘ืžืฉื ื” ืชื•ืจื” ื–ื›ืจื•ืŸ ืžื” ืฉื›ืชื•ื‘ ื‘ื ื‘ื™ืื™ื ื‘ืกืคืจ ืžื” ืฉื›ืชื•ื‘ ื‘ืžื’ื™ืœื”,ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืฉืžื•ืืœ ืืกืชืจ ืื™ื ื” ืžื˜ืžืื” ืืช ื”ื™ื“ื™ื,ืœืžื™ืžืจื ื“ืกื‘ืจ ืฉืžื•ืืœ ืืกืชืจ ืœืื• ื‘ืจื•ื— ื”ืงื•ื“ืฉ ื ืืžืจื” ื•ื”ืืžืจ ืฉืžื•ืืœ ืืกืชืจ ื‘ืจื•ื— ื”ืงื•ื“ืฉ ื ืืžืจื” ื ืืžืจื” ืœืงืจื•ืช ื•ืœื ื ืืžืจื” ืœื™ื›ืชื•ื‘,ืžื™ืชื™ื‘ื™ ืจื‘ื™ ืžืื™ืจ ืื•ืžืจ ืงื”ืœืช ืื™ื ื• ืžื˜ืžื ืืช ื”ื™ื“ื™ื ื•ืžื—ืœื•ืงืช ื‘ืฉื™ืจ ื”ืฉื™ืจื™ื ืจ\' ื™ื•ืกื™ ืื•ืžืจ ืฉื™ืจ ื”ืฉื™ืจื™ื ืžื˜ืžื ืืช ื”ื™ื“ื™ื ื•ืžื—ืœื•ืงืช ื‘ืงื”ืœืช ืจ\' ืฉืžืขื•ืŸ ืื•ืžืจ ืงื”ืœืช ืžืงื•ืœื™ ื‘"ืฉ ื•ืžื—ื•ืžืจื™ ื‘"ื” ืื‘ืœ ืจื•ืช ื•ืฉื™ืจ ื”ืฉื™ืจื™ื ื•ืืกืชืจ ืžื˜ืžืื™ืŸ ืืช ื”ื™ื“ื™ื ื”ื•ื ื“ืืžืจ ื›ืจ\' ื™ื”ื•ืฉืข,ืชื ื™ื ืจ\' ืฉืžืขื•ืŸ ื‘ืŸ ืžื ืกื™ื ืื•ืžืจ ืงื”ืœืช ืื™ื ื• ืžื˜ืžื ืืช ื”ื™ื“ื™ื ืžืคื ื™ ืฉื—ื›ืžืชื• ืฉืœ ืฉืœืžื” ื”ื™ื ืืžืจื• ืœื• ื•ื›ื™ ื–ื• ื‘ืœื‘ื“ ืืžืจ ื•ื”ืœื ื›ื‘ืจ ื ืืžืจ (ืžืœื›ื™ื ื ื”, ื™ื‘) ื•ื™ื“ื‘ืจ ืฉืœืฉืช ืืœืคื™ื ืžืฉืœ ื•ืื•ืžืจ (ืžืฉืœื™ ืœ, ื•) ืืœ ืชื•ืกืฃ ืขืœ ื“ื‘ืจื™ื•,ืžืื™ ื•ืื•ืžืจ ื•ื›ื™ ืชื™ืžื ืžื™ืžืจ ื˜ื•ื‘ื ืืžืจ ื“ืื™ ื‘ืขื™ ืื™ื›ืชื™ื‘ ื•ื“ืื™ ื‘ืขื™ ืœื ืื™ื›ืชื™ื‘ ืชื ืฉืžืข ืืœ ืชื•ืกืฃ ืขืœ ื“ื‘ืจื™ื•,ืชื ื™ื ืจ\' ืืœื™ืขื–ืจ ืื•ืžืจ ืืกืชืจ ื‘ืจื•ื— ื”ืงื•ื“ืฉ ื ืืžืจื” ืฉื ืืžืจ (ืืกืชืจ ื•, ื•) ื•ื™ืืžืจ ื”ืžืŸ ื‘ืœื‘ื• ืจ\' ืขืงื™ื‘ื ืื•ืžืจ ืืกืชืจ ื‘ืจื•ื— ื”ืงื•ื“ืฉ ื ืืžืจื” ืฉื ืืžืจ (ืืกืชืจ ื‘, ื˜ื•) ื•ืชื”ื™ ืืกืชืจ ื ืฉืืช ื—ืŸ ื‘ืขื™ื ื™ ื›ืœ ืจื•ืื™ื”,ืจ"ืž ืื•ืžืจ ืืกืชืจ ื‘ืจื•ื— ื”ืงื•ื“ืฉ ื ืืžืจื” ืฉื ืืžืจ (ืืกืชืจ ื‘, ื›ื‘) ื•ื™ื•ื“ืข ื”ื“ื‘ืจ ืœืžืจื“ื›ื™ ืจื‘ื™ ื™ื•ืกื™ ื‘ืŸ ื“ื•ืจืžืกืงื™ืช ืื•ืžืจ ืืกืชืจ ื‘ืจื•ื— ื”ืงื•ื“ืฉ ื ืืžืจื” ืฉื ืืžืจ (ืืกืชืจ ื˜, ื™) ื•ื‘ื‘ื–ื” ืœื ืฉืœื—ื• ืืช ื™ื“ื,ืืžืจ ืฉืžื•ืืœ ืื™ ื”ื•ืื™ ื”ืชื ื”ื•ื” ืืžื™ื ื ืžืœืชื ื“ืขื“ื™ืคื ืžื›ื•ืœื”ื• ืฉื ืืžืจ ืงื™ืžื• ื•ืงื‘ืœื• ืงื™ืžื• ืœืžืขืœื” ืžื” ืฉืงื™ื‘ืœื• ืœืžื˜ื”,ืืžืจ ืจื‘ื ืœื›ื•ืœื”ื• ืื™ืช ืœื”ื• ืคื™ืจื›ื ืœื‘ืจ ืžื“ืฉืžื•ืืœ ื“ืœื™ืช ืœื™ื” ืคื™ืจื›ื ื“ืจื‘ื™ ืืœื™ืขื–ืจ ืกื‘ืจื ื”ื•ื ื“ืœื ื”ื•ื” ืื™ื ื™ืฉ ื“ื—ืฉื™ื‘ ืœืžืœื›ื ื›ื•ื•ืชื™ื” ื•ื”ืื™ ื›ื™ ืงื ืžืคื™ืฉ ื˜ื•ื‘ื ื•ืืžืจ ืื“ืขืชื™ื” ื“ื ืคืฉื™ื” ืงืืžืจ,ื“ืจ"ืข ื“ืœืžื ื›ืจ\' ืืœืขื–ืจ ื“ืืžืจ ืžืœืžื“ ืฉื›ืœ ืื—ื“ ื•ืื—ื“ ื ื“ืžืชื” ืœื• ื›ืื•ืžืชื•,ื•ื”ื ื“ืจื‘ื™ ืžืื™ืจ ื“ืœืžื ื›ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ื“ืืžืจ ื‘ื’ืชืŸ ื•ืชืจืฉ ืฉื ื™ ื˜ืจืฉื™ื™ื ื”ื™ื•,ื•ื”ื ื“ืจื‘ื™ ื™ื•ืกื™ ื‘ืŸ ื“ื•ืจืžืกืงื™ืช ื“ืœืžื ืคืจื™ืกืชืงื™ ืฉื“ื•ืจ ื“ืฉืžื•ืืœ ื•ื“ืื™ ืœื™ืช ืœื™ื” ืคื™ืจื›ื ืืžืจ ืจื‘ื™ื ื ื”ื™ื™ื ื• ื“ืืžืจื™ ืื™ื ืฉื™ ื˜ื‘ื ื—ื“ื ืคืœืคืœืชื ื—ืจื™ืคืชื ืžืžืœื™ ืฆื ื™ ืงืจื™,ืจื‘ ื™ื•ืกืฃ ืืžืจ ืžื”ื›ื (ืืกืชืจ ื˜, ื›ื—) ื•ื™ืžื™ ื”ืคื•ืจื™ื ื”ืืœื” ืœื ื™ืขื‘ืจื• ืžืชื•ืš ื”ื™ื”ื•ื“ื™ื ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ืื•ืžืจ ืžื”ื›ื ื•ื–ื›ืจื ืœื ื™ืกื•ืฃ ืžื–ืจืขื:,ื•ืžืชื ื•ืช ืœืื‘ื™ื•ื ื™ื: ืชื ื™ ืจื‘ ื™ื•ืกืฃ ื•ืžืฉืœื•ื— ืžื ื•ืช ืื™ืฉ ืœืจืขื”ื• ืฉืชื™ ืžื ื•ืช ืœืื™ืฉ ืื—ื“ ื•ืžืชื ื•ืช ืœืื‘ื™ื•ื ื™ื ืฉืชื™ ืžืชื ื•ืช ืœืฉื ื™ ื‘ื ื™ ืื“ื,ืจื‘ื™ ื™ื”ื•ื“ื” ื ืฉื™ืื” ืฉื“ืจ ืœื™ื” ืœืจื‘ื™ ืื•ืฉืขื™ื ืื˜ืžื ื“ืขื™ื’ืœื ืชืœืชื ื•ื’ืจื‘ื ื“ื—ืžืจื ืฉืœื— ืœื™ื” 14a. ืžืฉืœ ื“ืื—ืฉื•ืจื•ืฉ ื•ื”ืžืŸ ืœืžื” ื”ื“ื‘ืจ ื“ื•ืžื” ืœืฉื ื™ ื‘ื ื™ ืื“ื ืœืื—ื“ ื”ื™ื” ืœื• ืชืœ ื‘ืชื•ืš ืฉื“ื”ื• ื•ืœืื—ื“ ื”ื™ื” ืœื• ื—ืจื™ืฅ ื‘ืชื•ืš ืฉื“ื”ื• ื‘ืขืœ ื—ืจื™ืฅ ืืžืจ ืžื™ ื™ืชืŸ ืœื™ ืชืœ ื–ื” ื‘ื“ืžื™ื ื‘ืขืœ ื”ืชืœ ืืžืจ ืžื™ ื™ืชืŸ ืœื™ ื—ืจื™ืฅ ื–ื” ื‘ื“ืžื™ื,ืœื™ืžื™ื ื ื–ื“ื•ื•ื’ื• ื–ื” ืืฆืœ ื–ื” ืืžืจ ืœื• ื‘ืขืœ ื—ืจื™ืฅ ืœื‘ืขืœ ื”ืชืœ ืžื›ื•ืจ ืœื™ ืชื™ืœืš ืืžืจ ืœื• ื˜ื•ืœ ืื•ืชื” ื‘ื—ื ื ื•ื”ืœื•ืื™,ื•ื™ืกืจ ื”ืžืœืš ืืช ื˜ื‘ืขืชื• ืืžืจ ืจื‘ื™ ืื‘ื ื‘ืจ ื›ื”ื ื ื’ื“ื•ืœื” ื”ืกืจืช ื˜ื‘ืขืช ื™ื•ืชืจ ืžืืจื‘ืขื™ื ื•ืฉืžื•ื ื” ื ื‘ื™ืื™ื ื•ืฉื‘ืข ื ื‘ื™ืื•ืช ืฉื ืชื ื‘ืื• ืœื”ืŸ ืœื™ืฉืจืืœ ืฉื›ื•ืœืŸ ืœื ื”ื—ื–ื™ืจื•ื ืœืžื•ื˜ื‘ ื•ืื™ืœื• ื”ืกืจืช ื˜ื‘ืขืช ื”ื—ื–ื™ืจืชืŸ ืœืžื•ื˜ื‘,ืช"ืจ ืืจื‘ืขื™ื ื•ืฉืžื•ื ื” ื ื‘ื™ืื™ื ื•ืฉื‘ืข ื ื‘ื™ืื•ืช ื ืชื ื‘ืื• ืœื”ื ืœื™ืฉืจืืœ ื•ืœื ืคื—ืชื• ื•ืœื ื”ื•ืชื™ืจื• ืขืœ ืžื” ืฉื›ืชื•ื‘ ื‘ืชื•ืจื” ื—ื•ืฅ ืžืžืงืจื ืžื’ื™ืœื”,ืžืื™ ื“ืจื•ืฉ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื™ืŸ ืืžืจ ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ื•ืžื” ืžืขื‘ื“ื•ืช ืœื—ื™ืจื•ืช ืืžืจื™\' ืฉื™ืจื” ืžืžื™ืชื” ืœื—ื™ื™ื ืœื ื›ืœ ืฉื›ืŸ,ืื™ ื”ื›ื™ ื”ืœืœ ื ืžื™ ื ื™ืžื ืœืคื™ ืฉืื™ืŸ ืื•ืžืจื™ื ื”ืœืœ ืขืœ ื ืก ืฉื‘ื—ื•ืฆื” ืœืืจืฅ ื™ืฆื™ืืช ืžืฆืจื™ื ื“ื ืก ืฉื‘ื—ื•ืฆื” ืœืืจืฅ ื”ื™ื›ื™ ืืžืจื™ื ืŸ ืฉื™ืจื”,ื›ื“ืชื ื™ื ืขื“ ืฉืœื ื ื›ื ืกื• ื™ืฉืจืืœ ืœืืจืฅ ื”ื•ื›ืฉืจื• ื›ืœ ืืจืฆื•ืช ืœื•ืžืจ ืฉื™ืจื” ืžืฉื ื›ื ืกื• ื™ืฉืจืืœ ืœืืจืฅ ืœื ื”ื•ื›ืฉืจื• ื›ืœ ื”ืืจืฆื•ืช ืœื•ืžืจ ืฉื™ืจื”,ืจื‘ ื ื—ืžืŸ ืืžืจ ืงืจื™ื™ืชื ื–ื• ื”ืœื™ืœื ืจื‘ื ืืžืจ ื‘ืฉืœืžื ื”ืชื (ืชื”ืœื™ื ืงื™ื’, ื) ื”ืœืœื• ืขื‘ื“ื™ ื”\' ื•ืœื ืขื‘ื“ื™ ืคืจืขื” ืืœื ื”ื›ื ื”ืœืœื• ืขื‘ื“ื™ ื”\' ื•ืœื ืขื‘ื“ื™ ืื—ืฉื•ืจื•ืฉ ืื›ืชื™ ืขื‘ื“ื™ ืื—ืฉื•ืจื•ืฉ ืื ืŸ,ื‘ื™ืŸ ืœืจื‘ื ื‘ื™ืŸ ืœืจ"ื  ืงืฉื™ื ื•ื”ื ืชื ื™ื ืžืฉื ื›ื ืกื• ืœืืจืฅ ืœื ื”ื•ื›ืฉืจื• ื›ืœ ื”ืืจืฆื•ืช ืœื•ืžืจ ืฉื™ืจื” ื›ื™ื•ืŸ ืฉื’ืœื• ื—ื–ืจื• ืœื”ื›ืฉื™ืจืŸ ื”ืจืืฉื•ืŸ,ื•ืชื• ืœื™ื›ื ื•ื”ื›ืชื™ื‘ (ืฉืžื•ืืœ ื ื, ื) ื•ื™ื”ื™ ืื™ืฉ ืื—ื“ ืžืŸ ื”ืจืžืชื™ื ืฆื•ืคื™ื ืื—ื“ ืžืžืืชื™ื ืฆื•ืคื™ื ืฉื ืชื ื‘ืื• ืœื”ื ืœื™ืฉืจืืœ,ืžื™ื”ื•ื” ื˜ื•ื‘ื ื”ื•ื• ื›ื“ืชื ื™ื ื”ืจื‘ื” ื ื‘ื™ืื™ื ืขืžื“ื• ืœื”ื ืœื™ืฉืจืืœ ื›ืคืœื™ื ื›ื™ื•ืฆืื™ ืžืฆืจื™ื ืืœื ื ื‘ื•ืื” ืฉื”ื•ืฆืจื›ื” ืœื“ื•ืจื•ืช ื ื›ืชื‘ื” ื•ืฉืœื ื”ื•ืฆืจื›ื” ืœื ื ื›ืชื‘ื”,ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ืืžืจ ืื“ื ื”ื‘ื ืžืฉืชื™ ืจืžื•ืช ืฉืฆื•ืคื•ืช ื–ื• ืืช ื–ื• ืจื‘ื™ ื—ื ื™ืŸ ืืžืจ ืื“ื ื”ื‘ื ืžื‘ื ื™ ืื“ื ืฉืขื•ืžื“ื™ืŸ ื‘ืจื•ืžื• ืฉืœ ืขื•ืœื ื•ืžืืŸ ื ื™ื ื”ื• ื‘ื ื™ ืงืจื— ื“ื›ืชื™ื‘ (ื‘ืžื“ื‘ืจ ื›ื•, ื™ื) ื•ื‘ื ื™ ืงืจื— ืœื ืžืชื• ืชื ื ืžืฉื•ื ืจื‘ื™ื ื• ืžืงื•ื ื ืชื‘ืฆืจ ืœื”ื ื‘ื’ื™ื”ื ื ื•ืขืžื“ื• ืขืœื™ื•,ืฉื‘ืข ื ื‘ื™ืื•ืช ืžืืŸ ื ื™ื ื”ื• ืฉืจื” ืžืจื™ื ื“ื‘ื•ืจื” ื—ื ื” ืื‘ื™ื’ื™ืœ ื—ื•ืœื“ื” ื•ืืกืชืจ ืฉืจื” ื“ื›ืชื™ื‘ (ื‘ืจืืฉื™ืช ื™ื, ื›ื˜) ืื‘ื™ ืžืœื›ื” ื•ืื‘ื™ ื™ืกื›ื” ื•ืืžืจ ืจ\' ื™ืฆื—ืง ื™ืกื›ื” ื–ื• ืฉืจื” ื•ืœืžื” ื ืงืจื ืฉืžื” ื™ืกื›ื” ืฉืกื›ืชื” ื‘ืจื•ื— ื”ืงื“ืฉ ืฉื ืืžืจ (ื‘ืจืืฉื™ืช ื›ื, ื™ื‘) ื›ืœ ืืฉืจ ืชืืžืจ ืืœื™ืš ืฉืจื” ืฉืžืข ื‘ืงื•ืœื” ื“"ื ื™ืกื›ื” ืฉื”ื›ืœ ืกื•ื›ื™ืŸ ื‘ื™ื•ืคื™ื”,ืžืจื™ื ื“ื›ืชื™ื‘ (ืฉืžื•ืช ื˜ื•, ื›) ื•ืชืงื— ืžืจื™ื ื”ื ื‘ื™ืื” ืื—ื•ืช ืื”ืจืŸ ื•ืœื ืื—ื•ืช ืžืฉื” ืืžืจ ืจ"ื  ืืžืจ ืจื‘ ืฉื”ื™ืชื” ืžืชื ื‘ืื” ื›ืฉื”ื™ื ืื—ื•ืช ืื”ืจืŸ ื•ืื•ืžืจืช ืขืชื™ื“ื” ืืžื™ ืฉืชืœื“ ื‘ืŸ ืฉื™ื•ืฉื™ืข ืืช ื™ืฉืจืืœ ื•ื‘ืฉืขื” ืฉื ื•ืœื“ ื ืชืžืœื ื›ืœ ื”ื‘ื™ืช ื›ื•ืœื• ืื•ืจื” ืขืžื“ ืื‘ื™ื” ื•ื ืฉืงื” ืขืœ ืจืืฉื” ืืžืจ ืœื” ื‘ืชื™ ื ืชืงื™ื™ืžื” ื ื‘ื•ืืชื™ืš,ื•ื›ื™ื•ืŸ ืฉื”ืฉืœื™ื›ื•ื”ื• ืœื™ืื•ืจ ืขืžื“ ืื‘ื™ื” ื•ื˜ืคื—ื” ืขืœ ืจืืฉื” ื•ืืžืจ ืœื” ื‘ืชื™ ื”ื™ื›ืŸ ื ื‘ื•ืืชื™ืš ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ (ืฉืžื•ืช ื‘, ื“) ื•ืชืชืฆื‘ ืื—ื•ืชื• ืžืจื—ื•ืง ืœื“ืขื” ืœื“ืขืช ืžื” ื™ื”ื ื‘ืกื•ืฃ ื ื‘ื•ืืชื”,ื“ื‘ื•ืจื” ื“ื›ืชื™ื‘ (ืฉื•ืคื˜ื™ื ื“, ื“) ื•ื“ื‘ื•ืจื” ืืฉื” ื ื‘ื™ืื” ืืฉืช ืœืคื™ื“ื•ืช ืžืื™ ืืฉืช ืœืคื™ื“ื•ืช ืฉื”ื™ืชื” ืขื•ืฉื” ืคืชื™ืœื•ืช ืœืžืงื“ืฉ,(ืฉื•ืคื˜ื™ื ื“, ื”) ื•ื”ื™ื ื™ื•ืฉื‘ืช ืชื—ืช ืชื•ืžืจ ืžืื™ ืฉื ื ืชื—ืช ืชื•ืžืจ ืืžืจ ืจ\' ืฉืžืขื•ืŸ ื‘ืŸ ืื‘ืฉืœื•ื ืžืฉื•ื ื™ื—ื•ื“ ื“ื‘ืจ ืื—ืจ ืžื” ืชืžืจ ื–ื” ืื™ืŸ ืœื• ืืœื ืœื‘ ืื—ื“ ืืฃ ื™ืฉืจืืœ ืฉื‘ืื•ืชื• ื”ื“ื•ืจ ืœื ื”ื™ื” ืœื”ื ืืœื ืœื‘ ืื—ื“ ืœืื‘ื™ื”ืŸ ืฉื‘ืฉืžื™ื,ื—ื ื” ื“ื›ืชื™ื‘ (ืฉืžื•ืืœ ื ื‘, ื) ื•ืชืชืคืœืœ ื—ื ื” ื•ืชืืžืจ ืขืœืฅ ืœื‘ื™ ื‘ื”\' ืจืžื” ืงืจื ื™ ื‘ื”\' ืจืžื” ืงืจื ื™ ื•ืœื ืจืžื” ืคื›ื™ ื“ื•ื“ ื•ืฉืœืžื” ืฉื ืžืฉื—ื• ื‘ืงืจืŸ ื ืžืฉื›ื” ืžืœื›ื•ืชืŸ ืฉืื•ืœ ื•ื™ื”ื•ื ืฉื ืžืฉื—ื• ื‘ืคืš ืœื ื ืžืฉื›ื” ืžืœื›ื•ืชืŸ,(ืฉืžื•ืืœ ื ื‘, ื‘) ืื™ืŸ ืงื“ื•ืฉ ื›ื”\' ื›ื™ ืื™ืŸ ื‘ืœืชืš ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื‘ืจ ืžื ืฉื™ื ืืœ ืชืงืจื™ ื‘ืœืชืš ืืœื ืœื‘ืœื•ืชืš ืฉืœื ื›ืžื“ืช ื”ืงื‘"ื” ืžื“ืช ื‘ืฉืจ ื•ื“ื ืžื“ืช ื‘ืฉืจ ื•ื“ื ืžืขืฉื” ื™ื“ื™ื• ืžื‘ืœื™ืŸ ืื•ืชื• ืื‘ืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžื‘ืœื” ืžืขืฉื” ื™ื“ื™ื•,(ืฉืžื•ืืœ ื ื‘, ื‘) ื•ืื™ืŸ ืฆื•ืจ ื›ืืœื”ื™ื ื• ืื™ืŸ ืฆื™ื™ืจ ื›ืืœื”ื™ื ื• ืื“ื ืฆืจ ืฆื•ืจื” ืขืœ ื’ื‘ื™ ื”ื›ื•ืชืœ ื•ืื™ื ื• ื™ื›ื•ืœ ืœื”ื˜ื™ืœ ื‘ื” ืจื•ื— ื•ื ืฉืžื” ืงืจื‘ื™ื ื•ื‘ื ื™ ืžืขื™ื ืื‘ืœ ื”ืงื‘"ื” ืฆืจ ืฆื•ืจื” ื‘ืชื•ืš ืฆื•ืจื” ื•ืžื˜ื™ืœ ื‘ื” ืจื•ื— ื•ื ืฉืžื” ืงืจื‘ื™ื ื•ื‘ื ื™ ืžืขื™ื,ืื‘ื™ื’ื™ืœ ื“ื›ืชื™ื‘ (ืฉืžื•ืืœ ื ื›ื”, ื›) ื•ื”ื™ื” ื”ื™ื ืจื•ื›ื‘ืช ืขืœ ื”ื—ืžื•ืจ ื•ื™ื•ืจื“ืช ื‘ืกืชืจ ื”ื”ืจ ื‘ืกืชืจ ื”ื”ืจ ืžืŸ ื”ื”ืจ ืžื™ื‘ืขื™ ืœื™ื”,ืืžืจ ืจื‘ื” ื‘ืจ ืฉืžื•ืืœ ืขืœ ืขืกืงื™ ื“ื ื”ื‘ื ืžืŸ ื”ืกืชืจื™ื ื ื˜ืœื” ื“ื ื•ื”ืจืืชื” ืœื• ืืžืจ ืœื” ื•ื›ื™ ืžืจืื™ืŸ ื“ื ื‘ืœื™ืœื” ืืžืจื” ืœื• ื•ื›ื™ ื“ื ื™ืŸ ื“ื™ื ื™ ื ืคืฉื•ืช ื‘ืœื™ืœื” ืืžืจ ืœื”'25b. ื•ืžื” ืœืคื ื™ื ื•ืžื” ืœืื—ื•ืจ ืงืž"ืœ,ืžืขืฉื” ืœื•ื˜ ื•ืฉืชื™ ื‘ื ื•ืชื™ื• ื ืงืจื ื•ืžืชืจื’ื ืคืฉื™ื˜ื ืžื”ื• ื“ืชื™ืžื ื ื™ื—ื•ืฉ ืœื›ื‘ื•ื“ื• ื“ืื‘ืจื”ื ืงืž"ืœ,ืžืขืฉื” ืชืžืจ ื•ื™ื”ื•ื“ื” ื ืงืจื ื•ืžืชืจื’ื ืคืฉื™ื˜ื ืžื”ื• ื“ืชื™ืžื ืœื™ื—ื•ืฉ ืœื›ื‘ื•ื“ื• ื“ื™ื”ื•ื“ื” ืงืž"ืœ ืฉื‘ื—ื™ื” ื”ื•ื ื“ืื•ื“ื™,ืžืขืฉื” ืขื’ืœ ื”ืจืืฉื•ืŸ ื ืงืจื ื•ืžืชืจื’ื ืคืฉื™ื˜ื ืžื”ื• ื“ืชื™ืžื ืœื™ื—ื•ืฉ ืœื›ื‘ื•ื“ืŸ ืฉืœ ื™ืฉืจืืœ ืงืž"ืœ ื›ืœ ืฉื›ืŸ ื“ื ื™ื—ื ืœื”ื• ื“ื”ื•ื™ื ืœื”ื• ื›ืคืจื”,ืงืœืœื•ืช ื•ื‘ืจื›ื•ืช ื ืงืจื™ืŸ ื•ืžืชืจื’ืžื™ืŸ ืคืฉื™ื˜ื ืžื”ื• ื“ืชื™ืžื ื ื™ื—ื•ืฉ ื“ืœืžื ืคื™ื™ื’ื ื“ืขืชื™ื™ื”ื• ื“ืฆื‘ื•ืจื ืงืž"ืœ,ืื–ื”ืจื•ืช ื•ืขื•ื ืฉื™ืŸ ื ืงืจื™ืŸ ื•ืžืชืจื’ืžื™ืŸ ืคืฉื™ื˜ื ืžื”ื• ื“ืชื™ืžื ื ื™ื—ื•ืฉ ื“ืœืžื ืืชื• ืœืžืขื‘ื“ ืžื™ืจืื” ืงืž"ืœ,ืžืขืฉื” ืืžื ื•ืŸ ื•ืชืžืจ ื ืงืจื ื•ืžืชืจื’ื ืžืขืฉื” ืื‘ืฉืœื•ื ื ืงืจื ื•ืžืชืจื’ื ืคืฉื™ื˜ื ืžื”ื• ื“ืชื™ืžื ืœื™ื—ื•ืฉ ืœื™ืงืจื™ื” ื“ื“ื•ื“ ืงืž"ืœ,ืžืขืฉื” ืคื™ืœื’ืฉ ื‘ื’ื‘ืขื” ื ืงืจื ื•ืžืชืจื’ื ืคืฉื™ื˜ื ืžื”ื• ื“ืชื™ืžื ืœื™ื—ื•ืฉ ืœื›ื‘ื•ื“ื• ื“ื‘ื ื™ืžื™ืŸ ืงืž"ืœ,(ื™ื—ื–ืงืืœ ื˜ื–, ื‘) ื”ื•ื“ืข ืืช ื™ืจื•ืฉืœื ืืช ืชื•ืขื‘ื•ืชื™ื” ื ืงืจื ื•ืžืชืจื’ื ืคืฉื™ื˜ื ืœืืคื•ืงื™ ืžื“ืจื‘ื™ ืืœื™ืขื–ืจ ื“ืชื ื™ื ืžืขืฉื” ื‘ืื“ื ืื—ื“ ืฉื”ื™ื” ืงื•ืจื ืœืžืขืœื” ืžืจื‘ื™ ืืœื™ืขื–ืจ ื”ื•ื“ืข ืืช ื™ืจื•ืฉืœื ืืช ืชื•ืขื‘ื•ืชื™ื” ืืžืจ ืœื• ืขื“ ืฉืืชื” ื‘ื•ื“ืง ื‘ืชื•ืขื‘ื•ืช ื™ืจื•ืฉืœื™ื ืฆื ื•ื‘ื“ื•ืง ื‘ืชื•ืขื‘ื•ืช ืืžืš ื‘ื“ืงื• ืื—ืจื™ื• ื•ืžืฆืื• ื‘ื• ืฉืžืฅ ืคืกื•ืœ:,ื•ืืœื• ื ืงืจื™ืŸ ื•ืœื ืžืชืจื’ืžื™ืŸ (ืจืขื‘ื“"ืŸ ืกื™ืžืŸ) ืžืขืฉื” ืจืื•ื‘ืŸ ื ืงืจื ื•ืœื ืžืชืจื’ื ื•ืžืขืฉื” ื‘ืจื‘ื™ ื—ื ื™ื ื ื‘ืŸ ื’ืžืœื™ืืœ ืฉื”ืœืš ืœื›ื‘ื•ืœ ื•ื”ื™ื” ืงื•ืจื ื—ื–ืŸ ื”ื›ื ืกืช (ื‘ืจืืฉื™ืช ืœื”, ื›ื‘) ื•ื™ื”ื™ ื‘ืฉื›ื•ืŸ ื™ืฉืจืืœ ื•ืืžืจ ืœื• ืœืžืชื•ืจื’ืžืŸ (ื”ืคืกืง) ืืœ ืชืชืจื’ื ืืœื ืื—ืจื•ืŸ ื•ืฉื™ื‘ื—ื•ื”ื• ื—ื›ืžื™ื,ืžืขืฉื” ืขื’ืœ ื”ืฉื ื™ ื ืงืจื ื•ืœื ืžืชืจื’ื ืื™ื–ื” ืžืขืฉื” ืขื’ืœ ื”ืฉื ื™ ืžืŸ (ืฉืžื•ืช ืœื‘, ื›ื) ื•ื™ืืžืจ ืžืฉื” ืขื“ ื•ื™ืจื ืžืฉื”,ืชื ื™ื ืจ"ืฉ ื‘ืŸ ืืœืขื–ืจ ืื•ืžืจ ืœืขื•ืœื ื™ื”ื ืื“ื ื–ื”ื™ืจ ื‘ืชืฉื•ื‘ื•ืชื™ื• ืฉืžืชื•ืš ืชืฉื•ื‘ื” ืฉื”ืฉื™ื‘ื• ืื”ืจืŸ ืœืžืฉื” ืคืงืจื• ื”ืžืขืจืขืจื™ื ืฉื ืืžืจ (ืฉืžื•ืช ืœื‘, ื›ื“) ื•ืืฉืœื™ื›ื”ื• ื‘ืืฉ ื•ื™ืฆื ื”ืขื’ืœ ื”ื–ื”:,ื‘ืจื›ืช ื›ื”ื ื™ื ื ืงืจื™ืŸ ื•ืœื ืžืชืจื’ืžื™ืŸ ืž"ื˜ ืžืฉื•ื ื“ื›ืชื™ื‘ (ื‘ืžื“ื‘ืจ ื•, ื›ื•) ื™ืฉื:,ืžืขืฉื” ื“ื•ื“ ื•ืืžื ื•ืŸ ืœื ื ืงืจื™ืŸ ื•ืœื ืžืชืจื’ืžื™ืŸ ื•ื”ื ืืžืจืช ืžืขืฉื” ืืžื ื•ืŸ ื•ืชืžืจ ื ืงืจื ื•ืžืชืจื’ื ืœื ืงืฉื™ื ื”ื ื“ื›ืชื™ื‘ ืืžื ื•ืŸ ื‘ืŸ ื“ื•ื“ ื”ื ื“ื›ืชื™ื‘ ืืžื ื•ืŸ ืกืชืžื,ืช"ืจ ื›ืœ ื”ืžืงืจืื•ืช ื”ื›ืชื•ื‘ื™ืŸ ื‘ืชื•ืจื” ืœื’ื ืื™ ืงื•ืจื™ืŸ ืื•ืชืŸ ืœืฉื‘ื— ื›ื’ื•ืŸ (ื“ื‘ืจื™ื ื›ื—, ืœ) ื™ืฉื’ืœื ื” ื™ืฉื›ื‘ื ื” (ื“ื‘ืจื™ื ื›ื—, ื›ื–) ื‘ืขืคื•ืœื™ื ื‘ื˜ื—ื•ืจื™ื (ืžืœื›ื™ื ื‘ ื•, ื›ื”) ื—ืจื™ื•ื ื™ื ื“ื‘ื™ื•ื ื™ื (ืžืœื›ื™ื ื‘ ื™ื—, ื›ื–) ืœืื›ื•ืœ ืืช ื—ื•ืจื™ื”ื ื•ืœืฉืชื•ืช ืืช ืžื™ืžื™ ืฉื™ื ื™ื”ื ืœืื›ื•ืœ ืืช ืฆื•ืืชื ื•ืœืฉืชื•ืช ืืช ืžื™ืžื™ ืจื’ืœื™ื”ื,(ืžืœื›ื™ื ื‘ ื™, ื›ื–) ืœืžื—ืจืื•ืช ืœืžื•ืฆืื•ืช ืจ\' ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืื•ืžืจ ืœืžื—ืจืื•ืช ื›ืฉืžืŸ ืžืคื ื™ ืฉื”ื•ื ื’ื ืื™ ืœืขื‘ื•ื“ืช ื›ื•ื›ื‘ื™ื,ืืžืจ ืจื‘ ื ื—ืžืŸ ื›ืœ ืœื™ืฆื ื•ืชื ืืกื™ืจื ื‘ืจ ืžืœื™ืฆื ื•ืชื ื“ืขื‘ื•ื“ืช ื›ื•ื›ื‘ื™ื ื“ืฉืจื™ื ื“ื›ืชื™ื‘ (ื™ืฉืขื™ื”ื• ืžื•, ื) ื›ืจืข ื‘ืœ ืงืจืก ื ื‘ื• ื•ื›ืชื™ื‘ (ื™ืฉืขื™ื”ื• ืžื•, ื‘) ืงืจืกื• ื›ืจืขื• ื™ื—ื“ื™ื• ืœื ื™ื›ืœื• ืžืœื˜ ืžืฉื ื•ื’ื•\' ืจ\' ื™ื ืื™ ืืžืจ ืžื”ื›ื (ื”ื•ืฉืข ื™, ื”) ืœืขื’ืœื•ืช ื‘ื™ืช ืื•ืŸ ื™ื’ื•ืจื• ืฉื›ืŸ ืฉื•ืžืจื•ืŸ ื›ื™ ืื‘ืœ ืขืœื™ื• ืขืžื• ื•ื›ืžืจื™ื• ืขืœื™ื• ื™ื’ื™ืœื• ืขืœ ื›ื‘ื•ื“ื• ื›ื™ ื’ืœื” ืžืžื ื• ืืœ ืชืงืจื™ ื›ื‘ื•ื“ื• ืืœื ื›ื‘ื™ื“ื•,ืืžืจ ืจื‘ ื”ื•ื ื ื‘ืจ ืžื ื•ื— ืžืฉืžื™ื” ื“ืจื‘ ืื—ื ื‘ืจื™ื” ื“ืจื‘ ืื™ืงื ืฉืจื™ ืœื™ื” ืœื‘ืจ ื™ืฉืจืืœ ืœืžื™ืžืจ ืœื™ื” ืœืขื•ื‘ื“ ื›ื•ื›ื‘ื™ื ืฉืงืœื™ื” ืœืขื‘ื•ื“ืช ื›ื•ื›ื‘ื™ื ื•ืื ื—ื™ื” ื‘ืฉื™ืŸ ืชื™ื• ืฉืœื• ืืžืจ ืจื‘ ืืฉื™ ื”ืื™ ืžืืŸ ื“ืกื ืื™ ืฉื•ืžืขื ื™ื” ืฉืจื™ ืœื™ื” ืœื‘ื–ื•ื™ื™ื” ื‘ื’ื™ืž"ืœ ื•ืฉื™"ืŸ ื”ืื™ ืžืืŸ ื“ืฉืคื™ืจ ืฉื•ืžืขื ื™ื” ืฉืจื™ ืœืฉื‘ื•ื—ื™ื” ื•ืžืืŸ ื“ืฉื‘ื—ื™ื” ื™ื ื•ื—ื• ืœื• ื‘ืจื›ื•ืช ืขืœ ืจืืฉื•:,
7a. the term: The second, and it was also necessary to write the phrase: In each and every year; proof from one of the verses would have been insufficient. As, if I had derived the halakha only from the phrase: In each and every year, I would have said my conclusion according to our question raised earlier: Why not celebrate Purim in the Adar adjacent to Shevat? Therefore, it teaches us using the term: The second. And had it taught us only the term: The second, I would have said that Purim must be celebrated both in the first Adar and in the second Adar, ab initio. Therefore, it teaches us: In each and every year, indicating that even in an intercalated year, just as in an ordinary year, Purim is to be celebrated only once.,The Gemara asks: And Rabbi Eliezer, son of Rabbi Yosei, what does he do with this term: The second? Since he holds that the Megilla is read in the first Adar, what does he derive from the verse? The Gemara answers: He requires the term to derive that statement of Rav Shmuel bar Yehuda, as Rav Shmuel bar Yehuda said: Initially, they established the observance of Purim in the city of Shushan alone, and ultimately they established it throughout the world, according to the second letter of Purim.,Apropos the statement of Rav Shmuel bar Yehuda with regard to the establishment of the holiday of Purim, the Gemara cites a related statement. Rav Shmuel bar Yehuda said: Esther sent to the Sages: Establish me for future generations. Esther requested that the observance of Purim and the reading of the Megilla be instituted as an ordice for all generations. They sent to her: You will thereby arouse the wrath of the nations upon us, as the Megilla recounts the victory of the Jews over the gentiles, and it is best not to publicize that victory. She sent back to them: I am already written in the chronicles of the kings of Media and Persia, and so the Megilla will not publicize anything that is not already known worldwide.,It was related that Rav and Rabbi แธคanina and Rabbi Yoแธฅa and Rav แธคaviva taught the statement cited below. The Gemara comments: Throughout the order of Moed, wherever this latter pair of Sages is mentioned, exchange Rabbi Yoแธฅa and insert Rabbi Yonatan in his place. They said: Esther sent to the Sages: Write me for future generations and canonize my book as part of the Bible. They sent to her that it is written: โ€œHave I not written for you three timesโ€ (Proverbs 22:20), indicating that Israelโ€™s battle with Amalek is to be mentioned three times in the Bible and not four times? Since it is already mentioned three times (Exodus 17:8โ€“16; Deuteronomy 25:17โ€“19; I\xa0Samuel 15), there is no need to add a fourth source.,The Sages did not accede to Estherโ€™s request until they found a verse written in the Torah: โ€œWrite this for a memorial in the book, and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavensโ€ (Exodus 17:14). The Sages interpreted the verse: โ€œWrite this,โ€ that which is written in the Torah here in Exodus, and in Deuteronomy; โ€œa memorial,โ€ that which is written in the Prophets, i.e., in I\xa0Samuel, on this matter; โ€œin the book,โ€ that which is written in the Megilla. The Megilla is the third mention of Amalek and not the fourth, as both mentions in the Torah pertaining to Amalek are considered one; therefore, Esther would be the third, not the fourth source.,The Gemara comments: This matter is parallel to a dispute between the tannaโ€™im, as it was taught in a baraita: โ€œWrite this,โ€ that which is written here, in the book of Exodus; โ€œa memorial,โ€ that which is written in Deuteronomy; โ€œin the book,โ€ that which is written in the Prophets; this is the statement of Rabbi Yehoshua. Rabbi Elazar HaModaโ€™i disagrees and says: โ€œWrite this,โ€ that which is written in the Torah here in Exodus, and in Deuteronomy; โ€œa memorial,โ€ that which is written in the Prophets on this matter; โ€œin the book,โ€ that which is written in the Megilla. Here too, the tannaโ€™im disagreed whether or not the book of Esther has the same force and sanctity as that of the canonized books of the Bible.,Rav Yehuda said that Shmuel said: The book of Esther does not render the hands ritually impure. Although the Sages issued a decree that sacred scrolls render hands ritually impure, the book of Esther was not accorded the sanctity of sacred scrolls.,The Gemara asks: Is this to say that Shmuel maintains that the book of Esther was not stated with the inspiration of the Divine Spirit? But didnโ€™t Shmuel himself say elsewhere that the book of Esther was stated with the inspiration of the Divine Spirit? The Gemara answers: It was stated with the Divine Spirit that it is to be read in public; however, it was not stated that it is to be written. Therefore, the text was not accorded the sanctity of sacred scrolls.,The Gemara raises an objection from a baraita. Rabbi Meir says: The book of Ecclesiastes does not render the hands ritually impure, as it was not accorded the sanctity of sacred scrolls; however, there is a dispute with regard to whether or not the Song of Songs renders the hands impure. Rabbi Yosei says: The Song of Songs renders the hands ritually impure, but there is a dispute with regard to the book of Ecclesiastes. Rabbi Shimon says: The ruling with regard to Ecclesiastes is among the leniencies of Beit Shammai and among the stringencies of Beit Hillel, as according to Beit Hillel it renders the hands impure and according to Beit Shammai it does not. However, everyone agrees that the books of Ruth, and the Song of Songs, and Esther render the hands ritually impure, contrary to the opinion of Shmuel. The Gemara answers: It was Shmuel who stated his opinion in accordance with the opinion of Rabbi Yehoshua cited earlier that the book of Esther was not accorded the sanctity of sacred scrolls.,It is taught in a baraita: Rabbi Shimon ben Menasya says: The book of Ecclesiastes does not render the hands ritually impure because it is the wisdom of Solomon, and not divinely inspired. They said to him: It was certainly divinely inspired and that is the reason that the book of Ecclesiastes was added to the canon; as was it this alone that Solomon said? Wasnโ€™t it already stated: โ€œAnd he spoke three thousand proverbs, and his poems were a thousand and fiveโ€ (I\xa0Kings 5:12)? Solomon spoke many proverbs, but only a portion of them were canonized in the Bible. Apparently, what is unique about those in Ecclesiastes is that they were divinely inspired. And it says: โ€œAdd you not unto his wordsโ€ (Proverbs 30:6).,The Gemara asks: What is added by the proof introduced with the phrase: And it says? Why wasnโ€™t the first proof sufficient? The Gemara answers: And if you would say that in terms of what he said, he said a great deal, with regard to which, if he so desired, it was written, and if he so desired, it was not written; then that is why not all of his statements were preserved. Therefore, come and hear: Add you not unto his words. Apparently, the reason that it is prohibited to add to the proverbs is that the book of Ecclesiastes was divinely inspired.,It is taught in a baraita that Rabbi Eliezer says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated: โ€œAnd Haman thought in his heartโ€ (Esther 6:6). If the book of Esther was not divinely inspired, how was it known what Haman thought in his heart? Rabbi Akiva says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated: โ€œAnd Esther obtained favor in the sight of all those who looked upon herโ€ (Esther 2:15); this could have been known only through divine inspiration.,Rabbi Meir says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated with regard to the conspiracy of Bigtan and Teresh against Ahasuerus: โ€œAnd the thing became known to Mordecaiโ€ (Esther 2:22). This too could have been known only through divine inspiration. Rabbi Yosei ben Durmaskit says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated: โ€œBut they did not lay their hands on the plunderโ€ (Esther 9:15). The only way that could have been stated with certainty is through divine inspiration.,Shmuel said: Had I been there among the tannaโ€™im, I would have stated a matter that is superior to them all, as it is stated: โ€œThey confirmed, and took upon themselvesโ€ (Esther 9:27), which was interpreted to mean: They confirmed above in heaven what they took upon themselves below on earth. Clearly, it is only through divine inspiration that this could have been ascertained.,Rava said: There is a refutation for all of these proofs, except for the proof cited by Shmuel, for which there is no refutation. The Gemara elaborates. That which Rabbi Eliezer said with regard to knowledge of what Haman was thinking in his heart can be refuted, as it is based on logical reasoning to conclude that this was his thinking. There was no other person as important to the king as he was; and the fact is that when he elaborated extensively and said: โ€œLet the royal apparel be broughtโ€ (Esther 6:8), he said it with himself in mind.,That which Rabbi Akiva said with regard to the knowledge that Esther found favor in the eyes of all, perhaps it can be understood and refuted in accordance with the opinion of Rabbi Elazar, who said: This teaches that she appeared to each and every one as one of his nation, and they expressed that sentiment aloud.,And that which Rabbi Meir said, i.e., that the divine inspiration of the book of Esther is clear from the fact that Mordecai exposed the conspiracy against Ahasuerus, perhaps this can be explained and refuted in accordance with the opinion of Rabbi แธคiyya bar Abba, who said: Bigtan and Teresh were both members of the Tarsi people and conversed in their own language. Mordecai, who was a member of the Sanhedrin and therefore fluent in many languages, understood what they were saying.,And that which Rabbi Yosei ben Durmaskit said with regard to the knowledge that no spoils were taken, perhaps this can be explained and refuted by the fact that they dispatched messengers who informed them of the situation. However, with regard to Shmuelโ€™s proof from the fact that they confirmed above what they took upon themselves below, there is certainly no refutation. Ravina said: This explains the folk saying that people say: One sharp pepper is better than a basketful of pumpkins, as the quality of the pepperโ€™s taste is more significant than the quantity of the pumpkins.,Rav Yosef said: Proof that the book of Esther was divinely inspired may be cited from here: โ€œAnd these days of Purim shall not cease from among the Jewsโ€ (Esther 9:28), an assertion that could have been made only with divine inspiration. Rav Naแธฅman bar Yitzแธฅak says: Proof may be cited from here, at the end of that verse: โ€œNor the memorial of them perish from their seedโ€ (Esther 9:28).,The mishna mentions: And gifts distributed to the poor. Rav Yosef taught a baraita that the verse states: โ€œAnd of sending portions one to anotherโ€ (Esther 9:22), indicating two portions to one person. The verse continues: โ€œAnd gifts to the poorโ€ (Esther 9:22), indicating two gifts to two people.,The Gemara relates that, on Purim, Rabbi Yehuda Nesia sent to Rabbi Oshaya the leg of a third-born calf and a jug of wine. Rabbi Oshaya sent him a message of gratitude: 14a. The actions of Ahasuerus and Haman can be understood with a parable; to what may they be compared? To two individuals, one of whom had a mound in the middle of his field and the other of whom had a ditch in the middle of his field, each one suffering from his own predicament. The owner of the ditch, noticing the otherโ€™s mound of dirt, said to himself: Who will give me this mound of dirt suitable for filling in my ditch; I would even be willing to pay for it with money, and the owner of the mound, noticing the otherโ€™s ditch, said to himself: Who will give me this ditch for money, so that I may use it to remove the mound of earth from my property?,At a later point, one day, they happened to have met one another. The owner of the ditch said to the owner of the mound: Sell me your mound so I can fill in my ditch. The moundโ€™s owner, anxious to rid himself of the excess dirt on his property, said to him: Take it for free; if only you had done so sooner. Similarly, Ahasuerus himself wanted to destroy the Jews. As he was delighted that Haman had similar aspirations and was willing to do the job for him, he demanded no money from him.,ยง The verse states: โ€œAnd the king removed his ring from his handโ€ (Esther 3:10). Rabbi Abba bar Kahana said: The removal of Ahasuerusโ€™s ring for the sealing of Hamanโ€™s decree was more effective than the forty-eight prophets and the seven prophetesses who prophesied on behalf of the Jewish people. As, they were all unable to return the Jewish people to the right way, but the removal of Ahasuerusโ€™s ring returned them to the right way, since it brought them to repentance.,The Sages taught in a baraita: Forty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, and they neither subtracted from nor added onto what is written in the Torah, introducing no changes or additions to the mitzvot except for the reading of the Megilla, which they added as an obligation for all future generations.,The Gemara asks: What exposition led them to determine that this was a proper mode of action? On what basis did they add this mitzva? Rabbi แธคiyya bar Avin said that Rabbi Yehoshua ben Korแธฅa said that they reasoned as follows: If, when recalling the exodus from Egypt, in which the Jews were delivered from slavery to freedom, we recite songs of praise, the Song of the Sea and the hymns of hallel, then, in order to properly recall the miracle of Purim and commemorate Godโ€™s delivering us from death to life, is it not all the more so the case that we must sing Godโ€™s praise by reading the story in the Megilla?,The Gemara asks: If so, our obligation should be at least as great as when we recall the exodus from Egypt, and let us also recite hallel on Purim. The Gemara answers: Hallel is not said on Purim, because hallel is not recited on a miracle that occurred outside Eretz Yisrael. The Gemara asks: If so, with regard to the exodus from Egypt as well, which was a miracle that occurred outside Eretz Yisrael, how are we able to recite songs of praise?,The Gemara answers: As it is taught in a baraita: Prior to the time when the Jewish people entered Eretz Yisrael, all lands were deemed fit for songs of praise to be recited for miracles performed within their borders, as all lands were treated equally. But after the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them.,Rav Naแธฅman said an alternative answer as to why hallel is not recited on Purim: The reading of the Megilla itself is an act of reciting hallel. Rava said a third reason why hallel is not recited on Purim: Granted that hallel is said there, when recalling the exodus from Egypt, as after the salvation there, they could recite the phrase in hallel: โ€œGive praise, O servants of the Lordโ€ (Psalms 113:1); after their servitude to Pharaoh ended with their salvation, they were truly servants of the Lord and not servants of Pharaoh. But can it be said here, after the limited salvation commemorated on Purim: โ€œGive praise, O servants of the Lord,โ€ which would indicate that after the salvation the Jewish people were only servants of the Lord and not servants of Ahasuerus? No, even after the miracle of Purim, we were still the servants of Ahasuerus, as the Jews remained in exile under Persian rule, and consequently the salvation, which was incomplete, did not merit an obligation to say hallel.,The Gemara asks: Both according to the opinion of Rava and according to the opinion of Rav Naแธฅman, this is difficult. Isnโ€™t it taught in the baraita cited earlier: After the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them. Therefore, there should be no hallel obligation on Purim for the miracle performed outside of the land of Israel, and Rav Naแธฅmanโ€™s and Ravaโ€™s alternative explanations are incorrect. The Gemara answers: They understood differently, as it can be argued that when the people were exiled from Eretz Yisrael, the other lands returned to their initial suitability, and were once again deemed fit for reciting hallel on miracles performed within them.,With regard to the statement that forty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, the Gemara asks: Is there no one else? Isnโ€™t it written with regard to Samuelโ€™s father, Elkanah: โ€œAnd there was a certain eแธฅad man from Ramathaim-zophimโ€ (I\xa0Samuel 1:1), which is expounded as follows to indicate that Elkanah was a prophet: He was one eแธฅad of two hundred mataโ€™im prophets tzofim who prophesied on behalf of the Jewish people. If so, why was it stated here that there were only forty-eight prophets?,The Gemara answers: In fact, there were more prophets, as it is taught in a baraita: Many prophets arose for the Jewish people, numbering double the number of Israelites who left Egypt. However, only a portion of the prophecies were recorded, because only prophecy that was needed for future generations was written down in the Bible for posterity, but that which was not needed, as it was not pertinent to later generations, was not written. Therefore, the fifty-five prophets recorded in the Bible, although not the only prophets of the Jewish people, were the only ones recorded, due to their eternal messages.,Rabbi Shmuel bar Naแธฅmani said another explanation of the verse โ€œAnd there was a certain man from Ramathaim-zophimโ€: A man who comes from two heights ramot that face tzofot one another. Rabbi แธคanin said an additional interpretation: A man who descends from people who stood at the height of rumo the world. The Gemara asks: And who are these people? The Gemara answers: These are the sons of Korah, as it is written: โ€œBut the sons of Korah did not dieโ€ (Numbers\xa026:11), and with regard to them it is taught in the name of our teacher, Rabbi Yehuda HaNasi: A high place was set aside for them in Gehenna, as the sons of Korah repented in their hearts, and were consequently not propelled very far down in Gehenna when the earth opened to swallow Korah and his followers; and they stood on this high place and sung to the Lord. They alone stood at the height of the lower world.,ยง The Gemara asks with regard to the prophetesses recorded in the baraita: Who were the seven prophetesses? The Gemara answers: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. The Gemara offers textual support: Sarah, as it is written: โ€œHaran, the father of Milcah, and the father of Iscahโ€ (Genesis\xa011:29). And Rabbi Yitzแธฅak said: Iscah is in fact Sarah. And why was she called Iscah? For she saw sakhta by means of divine inspiration, as it is stated: โ€œIn all that Sarah has said to you, hearken to her voiceโ€ (Genesis 21:12). Alternatively, Sarah was also called Iscah, for all gazed sokhin upon her beauty.,Miriam was a prophetess, as it is written explicitly: โ€œAnd Miriam the prophetess, the sister of Aaron, took a timbrel in her handโ€ (Exodus 15:20). The Gemara asks: Was she the sister only of Aaron, and not the sister of Moses? Why does the verse mention only one of her brothers? Rav Naแธฅman said that Rav said: For she prophesied when she was the sister of Aaron, i.e., she prophesied since her youth, even before Moses was born, and she would say: My mother is destined to bear a son who will deliver the Jewish people to salvation. And at the time when Moses was born the entire house was filled with light, and her father stood and kissed her on the head, and said to her: My daughter, your prophecy has been fulfilled.,But once Moses was cast into the river, her father arose and rapped her on the head, saying to her: My daughter, where is your prophecy now, as it looked as though the young Moses would soon meet his end. This is the meaning of that which is written with regard to Miriamโ€™s watching Moses in the river: โ€œAnd his sister stood at a distance to know what would be done to himโ€ (Exodus 2:4), i.e., to know what would be with the end of her prophecy, as she had prophesied that her brother was destined to be the savior of the Jewish people.,Deborah was a prophetess, as it is written explicitly: โ€œAnd Deborah, a prophetess, the wife of Lappidothโ€ (Judges 4:4). The Gemara asks: What is the meaning of โ€œthe wife of Lappidothโ€? The Gemara answers: For she used to make wicks for the Sanctuary, and due to the flames lappidot on these wicks she was called the wife of Lappidoth, literally, a woman of flames.,With regard to Deborah, it says: โ€œAnd she sat under a palm treeโ€ (Judges 4:5). The Gemara asks: What is different and unique with regard to her sitting โ€œunder a palm treeโ€ that there is a need for it to be written? Rabbi Shimon ben Avshalom said: It is due to the prohibition against being alone together with a man. Since men would come before her for judgment, she established for herself a place out in the open and visible to all, in order to avoid a situation in which she would be secluded with a man behind closed doors. Alternatively, the verse means: Just as a palm tree has only one heart, as a palm tree does not send out separate branches, but rather has only one main trunk, so too, the Jewish people in that generation had only one heart, directed to their Father in Heaven.,Hannah was a prophetess, as it is written: โ€œAnd Hannah prayed and said, My heart rejoices in the Lord, my horn is exalted in the Lordโ€ (I\xa0Samuel\xa02:1), and her words were prophecy, in that she said: โ€œMy horn is exalted,โ€ and not: My pitcher is exalted. As, with regard to David and Solomon, who were anointed with oil from a horn, their kingship continued, whereas with regard to Saul and Jehu, who were anointed with oil from a pitcher, their kingship did not continue. This demonstrates that Hannah was a prophetess, as she prophesied that only those anointed with oil from a horn will merit that their kingships continue.,Apropos the song of Hannah, the Gemara further explains her words: โ€œThere is none sacred as the Lord; for there is none beside You biltekhaโ€ (I\xa0Samuel 2:2). Rav Yehuda bar Menashya said: Do not read it as biltekha, โ€œbeside You,โ€ but rather read it as levalotekha, to outlast You. As the attribute of the Holy One, Blessed be He, is unlike the attribute of flesh and blood. It is an attribute of man that his handiwork outlasts him and continues to exist even after he dies, but the Holy One, Blessed be He, outlasts His handiwork, as He exists eternally.,Hannah further said: โ€œNeither is there any rock tzur like our Godโ€ (I\xa0Samuel 2:1). This can be understood as saying that there is no artist tzayyar like our God. How is He better than all other artists? Man fashions a form upon a wall, but is unable to endow it with breath and a soul, or fill it with innards and intestines, whereas the Holy One, Blessed be He, fashions a form of a fetus inside the form of its mother, rather than on a flat surface, and endows it with breath and a soul and fills it with innards and intestines.,Abigail was a prophetess, as it is written: โ€œAnd it was so, as she rode on the donkey, and came down by the covert of the mountainโ€ (I\xa0Samuel 25:20). The Gemara asks: Why does it say: โ€œBy the covert beseter of the mountainโ€? It should have said: From the mountain.,The Gemara answers that in fact this must be understood as an allusion to something else. Rabba bar Shmuel said: Abigail, in her attempt to prevent David from killing her husband Nabal, came to David and questioned him on account of menstrual blood that comes from the hidden parts setarim of a body. How so? She took a blood-stained cloth and showed it to him, asking him to rule on her status, whether or not she was ritually impure as a menstruating woman. He said to her: Is blood shown at night? One does not examine blood-stained cloths at night, as it is difficult to distinguish between the different shades by candlelight. She said to him: If so, you should also remember another halakha: Are cases of capital law tried at night? Since one does not try capital cases at night, you cannot condemn Nabal to death at night. David said to her:'25b. what was before Creation and what is after, i.e., what will be at the end of time, therefore the Tosefta teaches us that the act of Creation is read in public.,The Tosefta continues: The incident of Lot and his two daughters is read and translated. The name Lot begins with a lamed, the second letter of the mnemonic. The Gemara comments: This is obvious. Why might one think otherwise? The Gemara answers: Lest you say that one should be concerned for the honor of Abraham, as Lot was his nephew, and therefore the incident casts shame upon Abraham as well, therefore the baraita teaches us that this is not a concern.,The Tosefta continues: The incident of Tamar, beginning with a tav, and Judah is read and translated. The Gemara comments: This is obvious. The Gemara answers: Lest you say that one should be concerned for the honor of Judah, therefore the Tosefta teaches us that there is no such concern. On the contrary, the story is to his credit, as he confessed to his sin.,The Tosefta continues: The first report of the incident of the Golden Calf egel is read and translated. Egel begins with the letter ayin, the next letter of the mnemonic. The Gemara comments: This is obvious. The Gemara answers: Lest you say that one should be concerned for the honor of the Jewish people, therefore the Tosefta teaches us that all the more so is it amenable to them that the matter be publicized, so that they will achieve atonement through their shame.,The Tosefta states: The curses kelalot and blessings are read and translated. The Gemara comments: This is obvious. The Gemara answers: Lest you say that one should be concerned that perhaps the congregation will become dismayed by the many curses, therefore the Tosefta teaches us that this is not a concern.,The Tosefta continues: The warnings and punishments onashin, alluded to in the first nun of the mnemonic mentioned above, are read and translated. The Gemara comments: This is obvious. The Gemara answers: Lest you say that if this section is read aloud, people will come to act out of fear and keep the mitzvot due to the fear of punishment rather than love of God, therefore the Tosefta teaches us that this is not a concern.,It is further taught: The incident of Amnon and Tamar, alluded to in the second nun in the mnemonic mentioned above, is read and translated. Additionally, the incident of Absalom is read and translated, alluded to in the shin of the mnemonic, the third letter of his name. The Gemara comments: This is obvious. The Gemara explains: Lest you say that one should be concerned for the honor of David, therefore the Tosefta teaches us that this section is read and translated.,The Tosefta continues: The incident of the concubine pilegesh in Gibeah is read and translated. The Gemara comments: This is obvious. The Gemara explains: Lest you say that one should be concerned for the honor of the tribe of Benjamin, therefore the Tosefta teaches us that this section is read and translated.,The Tosefta continues: The section of: โ€œMake known hoda to Jerusalem her abominationsโ€ (Ezekiel 16:2) is read and translated. The Gemara comments: This is obvious. The Gemara answers: This is needed to exclude the opinion of Rabbi Eliezer, who held that this chapter may not be read as a haftara, as it is taught in a baraita: There was an incident with regard to a certain man who was reading the haftara in the presence of Rabbi Eliezer, and he read the section of: โ€œMake known to Jerusalem her abominations.โ€ Rabbi Eliezer said to him: Before you examine the abominations of Jerusalem, go and examine the abominations of your own mother. The Gemara relates that they examined his lineage and found him to have a stain of illegitimacy. His mother had engaged in illicit sexual relations, and therefore he was of questionable lineage.,The Tosefta also states: And these sections are read but are not translated. The acrostic composed of the letters reish, ayin, bet, dalet, nun is a mnemonic for the sections included in this category, as the Gemara will explain. The Tosefta states that the incident of Reuben is read but not translated. The name Reuben begins with a reish, the first letter of the mnemonic. And there was an incident involving Rabbi แธคanina ben Gamliel, who went to the village of Kavul, and the sexton of the synagogue was reading: โ€œAnd it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah, his fatherโ€™s concubine; and Israel heard of itโ€ (Genesis 35:22). Rabbi แธคanina said to the translator: Stop, translate only the end of the verse. And the Sages praised him for this.,The Tosefta continues: The second narrative of the incident of the Golden Calf is read but not translated. Egel, the Hebrew word for calf, begins with an ayin, the second letter in the mnemonic. The Gemara explains: What is the second narrative of the incident of the Golden Calf? Aaronโ€™s account of what had taken place, from โ€œAnd Moses said to Aaronโ€ (Exodus 32:21) until โ€œAnd Moses sawโ€ (Exodus 32:25).,With regard to Aaronโ€™s account, the Gemara cites that which is taught in a baraita: Rabbi Shimon ben Elazar says: A person should always be careful in the way he formulates his responses, as sometimes the explanation that a person provides for his actions is worse than the original action itself, as, for example, based on Aaronโ€™s response to Moses, the skeptics renounced their religious beliefs. It is stated in Aaronโ€™s response: โ€œAnd I cast it into the fire and this calf came forthโ€ (Exodus 32:24). This formulation implies that the calf came from the fire by itself, suggesting that it had divine power and substance.,We learned in the mishna: The verses constituting the Priestly Benediction birkat kohanim are read but not translated. The Gemara asks: What is the reason for this? The Gemara explains that it is because it is written: โ€œMay the Lord lift up His countece to youโ€ (Numbers 6:26). Listeners may understand this to mean that God shows unfair favoritism to the Jewish people.,We also learned in the mishna: The incident of David and Amnon is neither read nor translated. Davidโ€™s name begins with a dalet, the next letter in the mnemonic; nun, the last letter of the mnemonic, is the third letter in Amnonโ€™s name. The Gemara asks: Didnโ€™t you say in the Tosefta that the incident of Amnon and Tamar is both read and translated? The Gemara explains that this is not difficult. This statement of the mishna applies where Amnonโ€™s name is written: Amnon, son of David. That statement of the Tosefta applies where it is written simply as Amnon.,ยง The Sages taught in a baraita: All of the verses that are written in the Torah in a coarse manner are read in a refined manner. For example, the term โ€œshall lie with her yishgalenaโ€ (Deuteronomy 28:30) is read as though it said yishkavena, which is a more refined term. The term โ€œwith hemorrhoids bafolimโ€ (Deuteronomy 28:27) is read bateแธฅorim. The term โ€œdovesโ€™ dung แธฅiryonimโ€ (II\xa0Kings 6:25) is read divyonim. The phrase โ€œto eat their own excrement แธฅoreihem and drink their own urine meimei shineihemโ€ (II\xa0Kings 18:27) is read with more delicate terms: To eat their own excrement tzoโ€™atam and drink their own urine meimei ragleihem.,The term โ€œinto latrines lemoแธฅraโ€™otโ€ (II\xa0Kings 10:27) is read as the more refined lemotzaโ€™ot. Rabbi Yehoshua ben Korแธฅa says: Lemoแธฅaraโ€™ot is read as it is written because it is used here as an expression of contempt for idol worship, and it is therefore permissible to use an indelicate term.,Similarly, Rav Naแธฅman said: All mockery and obscenity is forbidden except for mockery of idol worship, which is permitted, as it is written: โ€œBel bows down, Nevo stoopsโ€ (Isaiah 46:1). The prophet mocks these idols by describing them as crouching in order to defecate. Additionally, it is written: โ€œThey stoop, they bow down together; they could not deliver the burdenโ€ (Isaiah 46:2). Rabbi Yannai said: This principle that one is permitted to mock idol worship is derived from here: โ€œThe inhabitants of Samaria shall be in dread for the calves of Beth-aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory, because it is departed from itโ€ (Hosea 10:5). Do not read it is as โ€œits glory kevodo,โ€ rather read it as its burden keveido, meaning that it is unable to restrain itself from defecating.,Rav Huna bar Manoaแธฅ said in the name of Rav Aแธฅa, son of Rav Ika: It is permitted for a Jew to say to a gentile: Take your idol and put it in your shin tav, i.e., shet, buttocks. Rav Ashi said: One whose reputation is tarnished, i.e., he is known as a philanderer, it is permitted to humiliate him by calling him gimmel sin, an acronym for girta sarya, son of a putrid harlot. One whose reputation is commendable, it is permitted to publicly praise him, and one who praises him, blessings will rest upon his head.,,Residents of a town who sold the town square, which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity. They may therefore purchase a synagogue with the proceeds of the sale. If they sold a synagogue, they may purchase an ark in which to house sacred scrolls. If they sold an ark, they may purchase wrapping cloths for the sacred scrolls. If they sold wrapping cloths, '. None
77. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah (Amora) โ€ข Judah (Tanna) โ€ข R. Judah I (the Prince), i โ€ข R. Judah b. Ilai

 Found in books: Avery Peck et al. (2014) 107; Levine (2005) 456


48a. ื•ืืกื•ืจื™ื ื‘ื“ื‘ืจ ืฉืœ ืื•ืชื” ื”ืขื™ืจ ื•ืื™ื–ื”ื• ื“ื‘ืจ ืฉืœ ืขื•ืœื™ ื‘ื‘ืœ ื›ื’ื•ืŸ ื”ืจ ื”ื‘ื™ืช ื•ื”ืขื–ืจื•ืช ื•ื”ื‘ื•ืจ ืฉื‘ืืžืฆืข ื”ื“ืจืš ื•ืื™ื–ื”ื• ื“ื‘ืจ ืฉืœ ืื•ืชื” ื”ืขื™ืจ ื›ื’ื•ืŸ ื”ืจื—ื‘ื” ื•ื”ืžืจื—ืฅ ื•ื‘ื™ืช ื”ื›ื ืกืช ื•ื”ืชื™ื‘ื” ื•ื”ืกืคืจื™ื ื•ื”ื›ื•ืชื‘ ื—ืœืงื• ืœื ืฉื™ื,ืจ\' ื™ื”ื•ื“ื” ืื•ืžืจ ืื—ื“ ื›ื•ืชื‘ ืœื ืฉื™ื ื•ืื—ื“ ื›ื•ืชื‘ ืœื”ื“ื™ื•ื˜ ืžื” ื‘ื™ืŸ ื›ื•ืชื‘ ืœื ืฉื™ื ืœื›ื•ืชื‘ ืœื”ื“ื™ื•ื˜ ืฉื”ื›ื•ืชื‘ ืœื ืฉื™ื ืื™ืŸ ืฆืจื™ืš ืœื–ื›ื•ืช ืœื”ื“ื™ื•ื˜ ืฆืจื™ืš ืœื–ื›ื•ืช ื•ื—ื›ืžื™ื ืื•ืžืจื™ื ืื—ื“ ื–ื” ื•ืื—ื“ ื–ื” ืฆืจื™ื›ื™ืŸ ืœื–ื›ื•ืช ืœื ื“ื‘ืจื• ื‘ื ืฉื™ื ืืœื ื‘ื”ื•ื” ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืื™ืŸ ืื ืฉื™ ื’ืœื™ืœ ืฆืจื™ื›ื™ืŸ ืœื›ืชื•ื‘ ืฉื›ื‘ืจ ื›ืชื‘ื• ืื‘ื•ืชื™ื”ืŸ ืขืœ ื™ื“ื™ื”ืŸ:,
48a. But it is prohibited for them to benefit from objects of that city, which are considered to be jointly owned by all its residents. And what are examples of objects belonging to those who ascended from Babylonia? For example, the Temple Mount, and the Temple Courtyards, and the water cistern in the middle of the road. And what are objects of that city? For example, the city square, and the bathhouse, and the synagogue, and the ark which houses the Torah scrolls, and the Torah scrolls. And one who writes, i.e., signs, his portion of the shared objects of that city over to the Nasi.,Rabbi Yehuda says: This is the halakha with regard to both one who writes his portion over to the Nasi and one who writes it over to a common person. Rabbi Yehuda adds: What is the difference between one who writes it over to the Nasi and one who writes it over to a common person? That one who writes it to the Nasi need not formally confer possession of the item, whereas one who writes it over to a common person must confer possession to him. And the Rabbis say: Both this one and that one must confer possession, and they specifically mentioned the Nasi only so as to speak in the present, addressing situations that were prevalent. Rabbi Yehuda says: The people of Galilee do not have to write their portion over to the Nasi because their fathers already wrote it for them, declaring that all the public property belongs to him.,Nasi. The Gemara asks: Why is it forbidden? Rav Sheshet said: This is what the mishna is teaching: And what is their remedy, i.e., what can be done to enable the forbidden individuals to benefit from communal property? They should write their portion over to the Nasi, thereby relinquishing their shares in the communal property.,The Gemara continues its quotation from the mishna: This is the halakha with regard to both one who writes his portion over to the Nasi and one who writes it over to a common person. Rabbi Yehuda adds: What is the difference between one who writes it over to the Nasi and one who writes it over to a common person? That one who writes it to the Nasi need not formally confer possession of the item, whereas one who writes it over to a common person must confer possession to him. And the Rabbis say: Both this one and that one must confer possession, and they specifically mentioned the Nasi only so as to speak in the present.,ยง The mishna teaches: Rabbi Yehuda says: The people of Galilee do not have to confer possession of their portion to the Nasi because their forefathers already wrote it for them. It is taught in a baraita that Rabbi Yehuda says: The people of Galilee were quarrelsome kanteranin and would often take vows prohibiting benefit from one another. So their forefathers arose and wrote their portions of the public property over to the Nasi so that they would be able to use communal property.,one who is prohibited by a vow from deriving benefit from another and he does not have anything to eat, the other may give the food to someone else as a gift and he is then permitted to eat it. The mishna recounts: An incident occurred involving someone in the city of Beit แธคoron whose father had vowed not to derive benefit from him, and the son was marrying off his own son and wanted his father to be able to participate in the wedding meal. And he therefore said to another: The courtyard where the wedding will take place and the wedding meal are given before you as a gift, but only so that my father will come and eat with us at the meal.,The recipient said: If they are mine, they are all hereby consecrated to Heaven, i.e., the Temple, and are forbidden to everyone. The son said to him in anger: And did I give you my property so that you should consecrate it to Heaven? He, the recipient, said to him: You gave me your property only so that you and your father would eat and drink and thereby appease each other, and the sin of transgressing the vow would be hung on his, i.e., my, head, as I enabled the transgression. The Sages therefore said: Any gift that is not so absolute so that if the recipient were to consecrate the gift it would be consecrated, is not a gift. In other words, in order for it to be a gift, the recipient must have the ability to consecrate it.,an incident cited to contradict that which was initially stated in the mishna? The mishna explicitly stated that one may give a gift to another in order to bypass the prohibition of a vow. The Gemara answers: The mishna is incomplete and is teaching like this: And if his ultimate actions prove the nature of his initial intent, i.e., if the prior owner protests that he gave the gift only as a technicality in order to bypass the vow, it is forbidden. And to illustrate this point, there was also an incident in Beit แธคoron concerning someone whose ultimate protest proved that his initial intent was not to give a true gift.,Rava said: They taught this prohibition only in a case where he said to him: And the gifts are given before you only so that my father should come, as he explicitly mentioned that he did not intend to give an absolute gift. But if he said to him less explicitly: That they should be before you that my father should come, there is no prohibition, since he is essentially saying to him: It is up to your judgment whether or not to invite him.,Some say another version of this statement. Rava said: Do not say that the reason for the prohibition is because he said to him: And the gifts are given before you only so that my father will come, and that is why it is forbidden; but if he said to him: They are before you so my father should come and eat, it would be permitted. This is not so. Rather, even if he said to him: They are before you, my father should come and eat, it is forbidden. What is the reason for this? His wedding meal proves about him that his sole intention was to bypass the vow.''. None
78. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข R. Judah I (the Prince), i โ€ข R. Judah b. Bathyra โ€ข R. Judah b. Ilai โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Cohen (2010) 292; Levine (2005) 421, 443, 456


49b. ื•ืื™ื ื• ืžืชืงื‘ืœ:,ืชื ื• ืจื‘ื ืŸ ืœืขื•ืœื ื™ืžื›ื•ืจ ืื“ื ื›ืœ ืžื” ืฉื™ืฉ ืœื• ื•ื™ืฉื ื‘ืช ืชืœืžื™ื“ ื—ื›ื ืœื ืžืฆื ื‘ืช ืชืœืžื™ื“ ื—ื›ื ื™ืฉื ื‘ืช ื’ื“ื•ืœื™ ื”ื“ื•ืจ ืœื ืžืฆื ื‘ืช ื’ื“ื•ืœื™ ื”ื“ื•ืจ ื™ืฉื ื‘ืช ืจืืฉื™ ื›ื ืกื™ื•ืช ืœื ืžืฆื ื‘ืช ืจืืฉื™ ื›ื ืกื™ื•ืช ื™ืฉื ื‘ืช ื’ื‘ืื™ ืฆื“ืงื” ืœื ืžืฆื ื‘ืช ื’ื‘ืื™ ืฆื“ืงื” ื™ืฉื ื‘ืช ืžืœืžื“ื™ ืชื™ื ื•ืงื•ืช ื•ืœื ื™ืฉื ื‘ืช ืขืžื™ ื”ืืจืฅ ืžืคื ื™ ืฉื”ืŸ ืฉืงืฅ ื•ื ืฉื•ืชื™ื”ืŸ ืฉืจืฅ ื•ืขืœ ื‘ื ื•ืชื™ื”ืŸ ื”ื•ื ืื•ืžืจ (ื“ื‘ืจื™ื ื›ื–, ื›ื) ืืจื•ืจ ืฉื•ื›ื‘ ืขื ื›ืœ ื‘ื”ืžื”,ืชื ื™ื ืจ' ืื•ืžืจ ืขื ื”ืืจืฅ ืืกื•ืจ ืœืื›ื•ืœ ื‘ืฉืจ (ื‘ื”ืžื”) ืฉื ืืžืจ (ื•ื™ืงืจื ื™ื, ืžื•) ื–ืืช ืชื•ืจืช ื”ื‘ื”ืžื” ื•ื”ืขื•ืฃ ื›ืœ ื”ืขื•ืกืง ื‘ืชื•ืจื” ืžื•ืชืจ ืœืื›ื•ืœ ื‘ืฉืจ ื‘ื”ืžื” ื•ืขื•ืฃ ื•ื›ืœ ืฉืื™ื ื• ืขื•ืกืง ื‘ืชื•ืจื” ืืกื•ืจ ืœืื›ื•ืœ ื‘ืฉืจ ื‘ื”ืžื” ื•ืขื•ืฃ:,ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืขื ื”ืืจืฅ ืžื•ืชืจ ืœื ื•ื—ืจื• ื‘ื™ื•ื ื”ื›ื™ืคื•ืจื™ื ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืืžืจื• ืœื• ืชืœืžื™ื“ื™ื• ืจ' ืืžื•ืจ ืœืฉื•ื—ื˜ื• ืืžืจ ืœื”ืŸ ื–ื” ื˜ืขื•ืŸ ื‘ืจื›ื” ื•ื–ื” ืื™ื ื• ื˜ืขื•ืŸ ื‘ืจื›ื”:,ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืขื ื”ืืจืฅ ืืกื•ืจ ืœื”ืชืœื•ื•ืช ืขืžื• ื‘ื“ืจืš ืฉื ืืžืจ (ื“ื‘ืจื™ื ืœ, ื›) ื›ื™ ื”ื™ื ื—ื™ื™ืš ื•ืื•ืจืš ื™ืžื™ืš ืขืœ ื—ื™ื™ื• ืœื ื—ืก ืขืœ ื—ื™ื™ ื—ื‘ื™ืจื• ืœื ื›ืœ ืฉื›ืŸ,ืืžืจ ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขื ื”ืืจืฅ ืžื•ืชืจ ืœืงื•ืจืขื• ื›ื“ื’ ืืžืจ ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ื™ืฆื—ืง ื•ืžื’ื‘ื•:,ืชื ื™ื ืืžืจ ืจื‘ื™ ืขืงื™ื‘ื ื›ืฉื”ื™ื™ืชื™ ืขื ื”ืืจืฅ ืืžืจืชื™ ืžื™ ื™ืชืŸ ืœื™ ืชืœืžื™ื“ ื—ื›ื ื•ืื ืฉื›ื ื• ื›ื—ืžื•ืจ ืืžืจื• ืœื• ืชืœืžื™ื“ื™ื• ืจื‘ื™ ืืžื•ืจ ื›ื›ืœื‘ ืืžืจ ืœื”ืŸ ื–ื” ื ื•ืฉืš ื•ืฉื•ื‘ืจ ืขืฆื ื•ื–ื” ื ื•ืฉืš ื•ืื™ื ื• ืฉื•ื‘ืจ ืขืฆื:,ืชื ื™ื ื”ื™ื” ืจื‘ื™ ืžืื™ืจ ืื•ืžืจ ื›ืœ ื”ืžืฉื™ื ื‘ืชื• ืœืขื ื”ืืจืฅ ื›ืื™ืœื• ื›ื•ืคืชื” ื•ืžื ื™ื—ื” ืœืคื ื™ ืืจื™ ืžื” ืืจื™ ื“ื•ืจืก ื•ืื•ื›ืœ ื•ืื™ืŸ ืœื• ื‘ื•ืฉืช ืคื ื™ื ืืฃ ืขื ื”ืืจืฅ ืžื›ื” ื•ื‘ื•ืขืœ ื•ืื™ืŸ ืœื• ื‘ื•ืฉืช ืคื ื™ื:,ืชื ื™ื ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ืื™ืœืžืœื ืื ื• ืฆืจื™ื›ื™ืŸ ืœื”ื ืœืžืฉื ื•ืžืชืŸ ื”ื™ื• ื”ื•ืจื’ื™ืŸ ืื•ืชื ื•,ืชื ื ืจื‘ื™ ื—ื™ื™ื ื›ืœ ื”ืขื•ืกืง ื‘ืชื•ืจื” ืœืคื ื™ ืขื ื”ืืจืฅ ื›ืื™ืœื• ื‘ื•ืขืœ ืืจื•ืกืชื• ื‘ืคื ื™ื• ืฉื ืืžืจ (ื“ื‘ืจื™ื ืœื’, ื“) ืชื•ืจื” ืฆื•ื” ืœื ื• ืžืฉื” ืžื•ืจืฉื” ืืœ ืชืงืจื™ ืžื•ืจืฉื” ืืœื ืžืื•ืจืกื”,ื’ื“ื•ืœื” ืฉื ืื” ืฉืฉื•ื ืื™ืŸ ืขืžื™ ื”ืืจืฅ ืœืชืœืžื™ื“ ื—ื›ื ื™ื•ืชืจ ืžืฉื ืื” ืฉืฉื•ื ืื™ืŸ ืขื•ื‘ื“ื™ ื›ื•ื›ื‘ื™ื ืืช ื™ืฉืจืืœ ื•ื ืฉื•ืชื™ื”ืŸ ื™ื•ืชืจ ืžื”ืŸ: ืชื ื ืฉื ื” ื•ืคื™ืจืฉ ื™ื•ืชืจ ืžื›ื•ืœืŸ,ืชื ื• ืจื‘ื ืŸ ืฉืฉื” ื“ื‘ืจื™ื ื ืืžืจื• ื‘ืขืžื™ ื”ืืจืฅ ืื™ืŸ ืžื•ืกืจื™ืŸ ืœื”ืŸ ืขื“ื•ืช ื•ืื™ืŸ ืžืงื‘ืœื™ืŸ ืžืžื ื• ืขื“ื•ืช ื•ืื™ืŸ ืžื’ืœื™ืŸ ืœื”ืŸ ืกื•ื“ ื•ืื™ืŸ ืžืžื ื™ืŸ ืื•ืชืŸ ืืคื•ื˜ืจื•ืคื•ืก ืขืœ ื”ื™ืชื•ืžื™ื ื•ืื™ืŸ ืžืžื ื™ืŸ ืื•ืชืŸ ืืคื•ื˜ืจื•ืคื•ืก ืขืœ ืงื•ืคื” ืฉืœ ืฆื“ืงื” ื•ืื™ืŸ ืžืชืœื•ื™ืŸ ืขืžื”ืŸ ื‘ื“ืจืš ื•ื™ืฉ ืื•ืžืจื™ื ืืฃ ืื™ืŸ ืžื›ืจื™ื–ื™ืŸ ืขืœ ืื‘ื™ื“ืชื•,ื•ืชื ื ืงืžื ื–ืžื ื™ืŸ ื“ื ืคื™ืง ืžื™ื ื™ื” ื–ืจืขื ืžืขืœื™ื ื•ืื›ื™ืœ ืœื™ื” ืฉื ืืžืจ (ืื™ื•ื‘ ื›ื–, ื™ื–) ื™ื›ื™ืŸ ื•ืฆื“ื™ืง ื™ืœื‘ืฉ:,ื•ื›ืŸ ืžื™ ืฉื™ืฆื ื•ื›ื•':,ืœืžื™ืžืจื ื“ืจื‘ื™ ืžืื™ืจ ืกื‘ืจ ื›ื‘ื™ืฆื” ื”ื•ื ื“ื—ืฉื™ื‘ ื•ืจื‘ื™ ื™ื”ื•ื“ื” ืกื‘ืจ ื›ื–ื™ืช ื ืžื™ ื—ืฉื™ื‘ ื•ืจืžื™ื ื”ื™ ืขื“ ื›ืžื” ื”ืŸ ืžื–ืžื ื™ืŸ ืขื“ ื›ื–ื™ืช ื•ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืขื“ ื›ื‘ื™ืฆื”,ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžื•ื—ืœืคืช ื”ืฉื™ื˜ื”,ืื‘ื™ื™ ืืžืจ ืœืขื•ืœื ืœื ืชื™ืคื•ืš ื”ืชื ื‘ืงืจืื™ ืคืœื™ื’ื™ ื”ื›ื ื‘ืกื‘ืจื ืคืœื™ื’ื™ ื”ืชื ื‘ืงืจืื™ ืคืœื™ื’ื™ ืจื‘ื™ ืžืื™ืจ ืกื‘ืจ (ื“ื‘ืจื™ื ื—, ื™) ื•ืื›ืœืช ื–ื• ืื›ื™ืœื” ื•ืฉื‘ืขืช ื–ื• ืฉืชื™ื” ื•ืื›ื™ืœื” ื‘ื›ื–ื™ืช ื•ืจื‘ื™ ื™ื”ื•ื“ื” ืกื‘ืจ ื•ืื›ืœืช ื•ืฉื‘ืขืช ืื›ื™ืœื” ืฉื™ืฉ ื‘ื” ืฉื‘ื™ืขื” ื•ืื™ื–ื• ื–ื• ื‘ื›ื‘ื™ืฆื”,ื”ื›ื ื‘ืกื‘ืจื ืคืœื™ื’ื™ ื“ืจื‘ื™ ืžืื™ืจ ืกื‘ืจ ื—ื–ืจืชื• ื›ื˜ื•ืžืืชื• ืžื” ื˜ื•ืžืืชื• ื‘ื›ื‘ื™ืฆื” ืืฃ ื—ื–ืจืชื• ื‘ื›ื‘ื™ืฆื” ื•ืจ' ื™ื”ื•ื“ื” ืกื‘ืจ ื—ื–ืจืชื•"". None
49b. and unacceptable.,The Sages taught: A person should always be willing to sell all he has in order to marry the daughter of a Torah scholar. If he cannot find the daughter of a Torah scholar, he should marry the daughter of one of the great people of the generation, who are pious although they are not Torah scholars. If he cannot find the daughter of one of the great people of the generation, he should marry the daughter of one of the heads of the congregations. If he cannot find the daughter of one of the heads of the congregations, he should marry the daughter of one of the charity collectors. If he cannot find the daughter of one of the charity collectors, he should marry the daughter of one of the schoolteachers. However, he should not marry the daughter of an ignoramus am haโ€™aretz because they are vermin and their wives are similar to a creeping animal, as their lifestyle involves the violation of numerous prohibitions. And with regard to their daughters the verse states: โ€œCursed is he who lies with an animalโ€ (Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.,The Gemara continues its discussion with regard to an ignoramus. It was taught in a baraita that Rabbi Yehuda HaNasi says: It is prohibited for an ignoramus to eat meat, as it is stated: โ€œThis is the law torah of the beast and of the fowlโ€ (Leviticus 11:46). He expounds: Anyone who engages in Torah study is permitted to eat the meat of animals and fowl, and anyone who does not engage in Torah study is prohibited to eat the meat of animals or fowl.,The Gemara proceeds to mention some sharply negative statements of the Sages in which they overstated their negative sentiments with regard to ignoramuses, although these ignoramuses were wicked in addition to being boors (geโ€™onim). Rabbi Elazar said: It is permitted to stab an ignoramus to death on Yom Kippur that occurs on Shabbat. His students said to him: Master, at least say that it is permitted to slaughter him. He said to them: I intentionally used the word stab, as this term, slaughtering, requires a blessing when one slaughters an animal, and that term, stabbing, does not require a blessing in any context.,Rabbi Elazar said: It is prohibited to accompany an ignoramus while traveling on the road due to concern that the ignoramus might try to harm his traveling partner, as it is stated with regard to Torah: โ€œFor it is your life and the length of your daysโ€ (Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that he is not concerned about his own life; with regard to anotherโ€™s life, all the more so.,Rabbi Shmuel bar Naแธฅmani said that Rabbi Yoแธฅa said: It is permitted to tear open an ignoramus like a fish. Rabbi Shmuel bar Yitzแธฅak said: And one may cut him open from his back and thereby cause his immediate death by piercing his spinal cord rather than his stomach.,It was taught in a baraita that Rabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholar so that I will bite him like a donkey? His students said to him: Master, say that you would bite him like a dog! He said to them: I specifically used that wording, as this one, a donkey, bites and breaks bones, and that one, a dog, bites but does not break bones.,It was taught in a baraita that Rabbi Meir would say: Anyone who marries off his daughter to an ignoramus is considered as though he binds her and places her before a lion. Why is this so? Just as a lion mauls its prey and eats and has no shame, so too, an ignoramus strikes his wife and then engages in sexual relations with her without appeasing her first, and has no shame.,It was taught in a baraita that Rabbi Eliezer says: If we did not need the ignoramuses for business, they would kill us.,The Gemara shifts to a discussion of an ignoramus who has some degree of sensitivity (Meโ€™iri). Rabbi แธคiyya taught: Anyone who engages in Torah study in the presence of an ignoramus, causing the ignoramus embarrassment and anguish over his inability to study Torah, is considered as though he had sexual relations with the ignoramusโ€™s betrothed bride in his presence, as it is stated: โ€œMoses commanded us the Torah, an inheritance morasha for the congregation of Jacobโ€ (Deuteronomy 33:4). Do not read it as inheritance morasha; rather, read it as betrothed meโ€™orasa. The Torah is compared to the betrothed bride of the Jewish people until one studies it and thereby consummates his marriage with it.,Similarly, he said: The hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. And the wives of the ignoramuses hate Torah scholars more than the ignoramuses themselves. It was taught in the Tosefta that one who studied Torah and left his studies hates Torah scholars more than all of them.,The Sages taught: Six statements were made with regard to ignoramuses: One may not entrust them with testimony, i.e., one may not appoint them as witnesses to a particular event or transaction. Additionally, one may not accept testimony from them, as they are not considered trustworthy, and one should not reveal a secret to them, as they will reveal it. One may not appoint them as steward apotropos over an estate belonging to orphans, due to concern that they might make improper use of the orphansโ€™ property. Likewise, one may not appoint them as guardian over a charity fund. Finally, one should not accompany them while traveling on the road, due to concern for oneโ€™s safety. And there are those who say: One does not even announce their lost items, meaning that if one finds a lost article from such a person, he is allowed to keep it without making an effort to locate the owner (Meโ€™iri).,The Gemara asks: What is the reasoning of the first tanna, who holds that one must announce having found the lost article of an ignoramus? The Gemara explains: Sometimes upstanding offspring will come from him and will consume the property, as it is stated: โ€œHe may prepare it but the just shall put it onโ€ (Job 27:17). It is possible for a wicked person to prepare something for himself that will later be used by a righteous person.,The Gemara returns to explaining the mishna. It was taught: And so too, one who left Jerusalem with sacrificial meat in his possession must return to Jerusalem to burn it, just as one is required to return in order to remove leaven from his possession. According to Rabbi Meir, this halakha applies with regard to an egg-bulk of sacrificial meat or leaven, whereas Rabbi Yehuda disagrees and says the minimum amount for both is an olive-bulk.,The Gemara asks: Is that to say that Rabbi Meir holds that an egg-bulk is the minimal amount that is considered significant, and Rabbi Yehuda holds that an olive-bulk is also considered significant? The Gemara raises a contradiction from a mishna in Berakhot: How much food must one eat in order to obligate those with whom he ate in a zimmun? An olive-bulk of food is sufficient according to the unattributed opinion in the mishna, which is generally that of Rabbi Meir. And Rabbi Yehuda says: An egg-bulk is the minimum measure to obligate those with whom one ate in a zimmun. This seems to contradict the opinions of Rabbi Meir and Rabbi Yehuda stated in the mishna here.,Rabbi Yoแธฅa said: The opinions are reversed in one of these sources, and must be emended.,Abaye said: Actually, do not reverse the opinions. There, they disagree with regard to the interpretation of verses, while here, they disagree with regard to logical reasoning. How so? There, with regard to zimmun, they disagree with regard to the interpretation of verses. Rabbi Meir holds that the verse: โ€œAnd you shall eat and be satisfied and bless the Lord your Godโ€ (Deuteronomy 8:10) should be understood as follows: โ€œAnd you shall eat,โ€ that is eating; โ€œand be satisfied,โ€ that is drinking. The standard halakhic principle is that eating is defined as the consumption of an olive-bulk. And Rabbi Yehuda holds: โ€œAnd you shall eat and you shall be satisfiedโ€ refers to eating that includes satisfaction. And what is considered eating with satisfaction? It is consumption of an egg-bulk.,However, here, in the cases of leaven and consecrated food, they disagree not with regard to the interpretation of verses but with regard to logical reasoning, as Rabbi Meir holds: The requirement to return consecrated food is analogous to its ritual impurity. Just as its susceptibility to ritual impurity is only when it is the size of an egg-bulk, so too, the requirement to return it is only when it is the size of an egg-bulk. And Rabbi Yehuda holds: The requirement to return consecrated food''. None
79. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah (biblical figure) โ€ข Judah the patriarch (Judah ha-Nasi)

 Found in books: Kosman (2012) 116; Rubenstein (2018) 43, 44, 45


81b. ืชื™ื‘ ืฉืคื™ืจ ืืžืจ ืœื™ื” ื”ื‘ื• ืœื™ ื›ืกื ื™ื”ื‘ื• ืœื™ื” ื›ืกื ืื›ืžืจ ืฉื“ื ื‘ื™ื” ื›ื™ื—ื• ื ื—ืจื• ื‘ื™ื” ืฉืงื ื•ืžื™ืช ืฉืžืขื• ื“ื”ื•ื• ืงืืžืจื™ ืคืœื™ืžื• ืงื˜ืœ ื’ื‘ืจื ืคืœื™ืžื• ืงื˜ืœ ื’ื‘ืจื ืขืจืง ื•ื˜ืฉื ื ืคืฉื™ื” ื‘ื‘ื™ืช ื”ื›ืกื ืื–ื™ืœ ื‘ืชืจื™ื” ื ืคืœ ืงืžื™ื” ื›ื™ ื“ื—ื–ื™ื™ื” ื“ื”ื•ื” ืžืฆื˜ืขืจ ื’ืœื™ ืœื™ื” ื ืคืฉื™ื” ืืžืจ ืœื™ื” ืžืื™ ื˜ืขืžื ืืžืจืช ื”ื›ื™ ื•ืืœื ื”ื™ื›ื™ ืื™ืžื ืืžืจ ืœื™ื” ืœื™ืžื ืžืจ ืจื—ืžื ื ื ื’ืขืจ ื‘ื™ื” ื‘ืฉื˜ืŸ,ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืืฉื™ ื”ื•ื” ืจื’ื™ืœ ื›ืœ ืขื™ื“ืŸ ื“ื”ื•ื” ื ืคืœ ืœืืคื™ื” ื”ื•ื” ืืžืจ ื”ืจื—ืžืŸ ื™ืฆื™ืœื ื• ืžื™ืฆืจ ื”ืจืข ื™ื•ืžื ื—ื“ ืฉืžืขืชื™ื ื”ื• ื“ื‘ื™ืชื”ื• ืืžืจื” ืžื›ื“ื™ ื”ื ื›ืžื” ืฉื ื™ ื“ืคืจื™ืฉ ืœื™ื” ืžื™ื ืื™ ืžืื™ ื˜ืขืžื ืงืืžืจ ื”ื›ื™,ื™ื•ืžื ื—ื“ื ื”ื•ื” ืงื ื’ืจื™ืก ื‘ื’ื™ื ืชื™ื” ืงืฉื˜ื” ื ืคืฉื” ื—ืœืคื” ื•ืชื ื™ื™ื” ืงืžื™ื” ืืžืจ ืœื” ืžืืŸ ืืช ืืžืจื” ืื ื ื—ืจื•ืชื ื“ื”ื“ืจื™ ืžื™ื•ืžื ืชื‘ืขื” ืืžืจื” ืœื™ื” ืื™ื™ืชื™ ื ื™ื”ืœื™ื” ืœื”ืš ืจื•ืžื ื ื“ืจื™ืฉ ืฆื•ืฆื™ืชื ืฉื•ื•ืจ ืื–ืœ ืืชื™ื™ื” ื ื™ื”ืœื”,ื›ื™ ืืชื ืœื‘ื™ืชื™ื” ื”ื•ื” ืงื ืฉื’ืจื ื“ื‘ื™ืชื”ื• ืชื ื•ืจื ืกืœื™ืง ื•ืงื ื™ืชื™ื‘ ื‘ื’ื•ื™ื” ืืžืจื” ืœื™ื” ืžืื™ ื”ืื™ ืืžืจ ืœื” ื”ื›ื™ ื•ื”ื›ื™ ื”ื•ื” ืžืขืฉื” ืืžืจื” ืœื™ื” ืื ื ื”ื•ืื™ ืœื ืืฉื’ื— ื‘ื” ืขื“ ื“ื™ื”ื‘ื” ืœื™ื” ืกื™ืžื ื™ ืืžืจ ืœื” ืื ื ืžื™ื”ื ืœืื™ืกื•ืจื ืื™ื›ื•ื•ื ื™ ื›ืœ ื™ืžื™ื• ืฉืœ ืื•ืชื• ืฆื“ื™ืง ื”ื™ื” ืžืชืขื ื” ืขื“ ืฉืžืช ื‘ืื•ืชื” ืžื™ืชื”,ื“ืชื ื™ื (ื‘ืžื“ื‘ืจ ืœ, ื™ื’) ืื™ืฉื” ื”ืคืจื ื•ื”\' ื™ืกืœื— ืœื” ื‘ืžื” ื”ื›ืชื•ื‘ ืžื“ื‘ืจ ื‘ืืฉื” ืฉื ื“ืจื” ื‘ื ื–ื™ืจ ื•ืฉืžืข ื‘ืขืœื” ื•ื”ืคืจ ืœื” ื•ื”ื™ื ืœื ื™ื“ืขื” ืฉื”ืคืจ ืœื” ื‘ืขืœื” ื•ื”ื™ืชื” ืฉื•ืชื” ื™ื™ืŸ ื•ืžื˜ืžืื” ืœืžืชื™ื,ืจื‘ื™ ืขืงื™ื‘ื ื›ื™ ื”ื•ื” ืžื˜ื™ ืœื”ืื™ ืคืกื•ืงื ื”ื•ื” ื‘ื›ื™ ืืžืจ ื•ืžื” ืžื™ ืฉื ืชื›ื•ื™ืŸ ืœืื›ื•ืœ ื‘ืฉืจ ื—ื–ื™ืจ ื•ืขืœื” ื‘ื™ื“ื• ื‘ืฉืจ ื˜ืœื” ืืžืจื” ืชื•ืจื” ืฆืจื™ื›ื” ื›ืคืจื” ื•ืกืœื™ื—ื” ืžื™ ืฉื ืชื›ื•ื™ืŸ ืœืื›ื•ืœ ื‘ืฉืจ ื—ื–ื™ืจ ื•ืขืœื” ื‘ื™ื“ื• ื‘ืฉืจ ื—ื–ื™ืจ ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื”,ื›ื™ื•ืฆื ื‘ื“ื‘ืจ ืืชื” ืื•ืžืจ (ื•ื™ืงืจื ื”, ื™ื–) ื•ืœื ื™ื“ืข ื•ืืฉื ื•ื ืฉื ืขื•ื ื• ื›ืฉื”ื™ื” ืจื‘ื™ ืขืงื™ื‘ื ืžื’ื™ืข ืœืคืกื•ืง ื–ื” ื”ื™ื” ื‘ื•ื›ื” ื•ืžื” ืžื™ ืฉื ืชื›ื•ื™ืŸ ืœืื›ื•ืœ ืฉื•ืžืŸ ื•ืขืœื” ื‘ื™ื“ื• ื—ืœื‘ ืืžืจื” ืชื•ืจื” ื•ืœื ื™ื“ืข ื•ืืฉื ื•ื ืฉื ืขื•ื ื• ืžื™ ืฉื ืชื›ื•ื™ืŸ ืœืื›ื•ืœ ื—ืœื‘ ื•ืขืœื” ื‘ื™ื“ื• ื—ืœื‘ ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื” ืื™ืกื™ ื‘ืŸ ื™ื”ื•ื“ื” ืื•ืžืจ ื•ืœื ื™ื“ืข ื•ืืฉื ื•ื ืฉื ืขื•ื ื• ืขืœ ื“ื‘ืจ ื–ื” ื™ื“ื•ื• ื›ืœ ื”ื“ื•ื•ื™ื,ืžืชื™ื™ื—ื“ ืื“ื ืขื ืืžื• ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ืืกื™ ืžืชื™ื™ื—ื“ ืื“ื ืขื ืื—ื•ืชื• ื•ื“ืจ ืขื ืืžื• ื•ืขื ื‘ืชื• ื›ื™ ืืžืจื” ืงืžื™ื” ื“ืฉืžื•ืืœ ืืžืจ ืืกื•ืจ ืœื”ืชื™ื™ื—ื“ ืขื ื›ืœ ืขืจื™ื•ืช ืฉื‘ืชื•ืจื” ื•ืืคื™ืœื• ืขื ื‘ื”ืžื”,ืชื ืŸ ืžืชื™ื™ื—ื“ ืื“ื ืขื ืืžื• ื•ืขื ื‘ืชื• ื•ื™ืฉืŸ ืขืžื”ื ื‘ืงื™ืจื•ื‘ ื‘ืฉืจ ื•ืชื™ื•ื‘ืชื ื“ืฉืžื•ืืœ ืืžืจ ืœืš ืฉืžื•ืืœ ื•ืœื™ื˜ืขืžื™ืš ื”ื ื“ืชื ื™ื ืื—ื•ืชื• ื•ื—ืžื•ืชื• ื•ืฉืืจ ื›ืœ ืขืจื™ื•ืช ืฉื‘ืชื•ืจื” ืื™ืŸ ืžืชื™ื™ื—ื“ ืขืžื”ื ืืœื ื‘ืขื“ื™ื ื‘ืขื“ื™ื ืื™ืŸ ืฉืœื ื‘ืขื“ื™ื ืœื,ืืœื ืชื ืื™ ื”ื™ื ื“ืชื ื™ื ืืžืจ ืจื‘ื™ ืžืื™ืจ ื”ื–ื”ืจื• ื‘ื™ ืžืคื ื™ ื‘ืชื™ ืืžืจ ืจื‘ื™ ื˜ืจืคื•ืŸ ื”ื–ื”ืจื• ื‘ื™ ืžืคื ื™ ื›ืœืชื™ ืœื™ื’ืœื’ ืขืœื™ื• ืื•ืชื• ืชืœืžื™ื“ ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืžืฉื•ื ืจื‘ื™ ื—ื ื™ื ื ื‘ืŸ ื’ืžืœื™ืืœ ืœื ื”ื™ื• ื™ืžื™ื ืžื•ืขื˜ื™ื ืขื“ ืฉื ื›ืฉืœ ืื•ืชื• ืชืœืžื™ื“ ื‘ื—ืžื•ืชื•,ืืคื™ืœื• ืขื ื‘ื”ืžื” ืื‘ื™ื™ ืžื›ืœืœื™ื” ืžื›ื•ืœื” ื“ื‘ืจื ืจื‘ ืฉืฉืช ืžืขื‘ืจ ืœื™ื” ืžืฆืจื ืจื‘ ื—ื ืŸ ืžื ื”ืจื“ืขื ืื™ืงืœืข ืœืจื‘ ื›ื”ื ื ืœืคื•ื ื ื”ืจื ื—ื–ื™ื™ื” ื“ื™ืชื™ื‘ ื•ืงื ื’ืจืก ื•ืงื™ื™ืžื ื‘ื”ืžื” ืงืžื™ื” ืืžืจ ืœื™ื” ืœื ืกื‘ืจ ืœื” ืžืจ ืืคื™ืœื• ืขื ื‘ื”ืžื” ืืžืจ ืœื™ื” ืœืื• ืื“ืขืชืื™,ืืžืจ ืจื‘ื ืžืชื™ื™ื—ื“ ืื“ื ืขื ืฉืชื™ ื™ื‘ืžื•ืช ื•ืขื ืฉืชื™ ืฆืจื•ืช ืขื ืืฉื” ื•ื—ืžื•ืชื” ืขื ืืฉื” ื•ื‘ืช ื‘ืขืœื” ืขื ืืฉื” ื•ืชื™ื ื•ืงืช ืฉื™ื•ื“ืขืช ื˜ืขื ื‘ื™ืื” ื•ืื™ืŸ ืžื•ืกืจืช ืขืฆืžื” ืœื‘ื™ืื”,ื”ื’ื“ื™ืœื• ื–ื” ื™ืฉืŸ ื‘ื›ืกื•ืชื• ื•ื›ื•\' ื•ื›ืžื” ืืžืจ ืจื‘ ืื“ื ื‘ืจ ืจื‘ ืขื–ื ืืžืจ ืจื‘ ืืกื™ ืชื™ื ื•ืงืช ื‘ืช ืชืฉืข ืฉื ื™ื ื•ื™ื•ื ืื—ื“ ืชื™ื ื•ืง ื‘ืŸ ืฉืชื™ื ืขืฉืจื” ืฉื ื” ื•ื™ื•ื ืื—ื“ ืื™ื›ื ื“ืืžืจื™ ืชื™ื ื•ืงืช ื‘ืช ืฉืชื™ื ืขืฉืจื” ืฉื ื” ื•ื™ื•ื ืื—ื“ ืชื™ื ื•ืง ื‘ืŸ ืฉืœืฉ ืขืฉืจื” ื•ื™ื•ื ืื—ื“ ื•ื–ื” ื•ื–ื” ื›ื“ื™ ืฉื™ื”ื™ื• (ื™ื—ื–ืงืืœ ื˜ื–, ื–) ืฉื“ื™ื ื ื›ื•ื ื• ื•ืฉืขืจืš ืฆืžื—,ืืžืจ ืจืคืจื ื‘ืจ ืคืคื ื"ืจ ื—ืกื“ื ืœื ืฉื ื• ืืœื ืฉืื™ื ื” ื‘ื•ืฉื” ืœืขืžื•ื“ ืœืคื ื™ื• ืขืจื•ื ืื‘ืœ ื‘ื•ืฉื” ืœืขืžื•ื“ ืœืคื ื™ื• ืขืจื•ื ืืกื•ืจ ืžืื™ ื˜ืขืžื ื™ืฆืจ ืืœื‘ืฉื”,ืจื‘ ืื—ื ื‘ืจ ืื‘ื ืื™ืงืœืข ืœื‘ื™ ืจื‘ ื—ืกื“ื ื—ืชื ื™ื” ืฉืงืœื™ื” ืœื‘ืช ื‘ืจืชื™ื” ืื•ืชื‘ื•ื” ื‘ื›ื ืคื™ื” ืืžืจ ืœื™ื” ืœื ืกื‘ืจ ืœื” ืžืจ ื“ืžืงื“ืฉื ืืžืจ ืœื™ื” ืขื‘ืจืช ืœืš ืื“ืจื‘ ื“ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ื•ืื™ืชื™ืžื ืจื‘ื™ ืืœืขื–ืจ ืืกื•ืจ ืœืื“ื ืฉื™ืงื“ืฉ ืืช ื‘ืชื• ื›ืฉื”ื™ื ืงื˜ื ื” ืขื“ ืฉืชื’ื“ื™ืœ ื•ืชืืžืจ ื‘ืคืœื•ื ื™ ืื ื™ ืจื•ืฆื” ืžืจ ื ืžื™ ืขื‘ืจ ืœื™ื” ืื“ืฉืžื•ืืœ ื“ืืžืจ ืฉืžื•ืืœ ืื™ืŸ ืžืฉืชืžืฉื™ื ื‘ืืฉื” ืืžืจ ืœื™ื” ืื ื ื›ืื™ื“ืš ื“ืฉืžื•ืืœ ืกื‘ื™ืจื ืœื™ ื“ืืžืจ ืฉืžื•ืืœ''. 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81b. Sit properly and do not act in a revolting manner. Satan then said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into the cup. They berated him for acting this way, at which point Satan pretended to sink down and die. They heard people around them saying: Peleimu killed a man! Peleimu killed a man! Peleimu fled and hid himself in the bathroom. Satan followed him and fell before him. Upon seeing that Peleimu was suffering, he revealed himself to him. Satan said to him: What is the reason that you spoke this way, provoking me by saying: An arrow in the eye of Satan? He replied: But what then should I say? Satan said to him: Let the Master, i.e., Peleimu, say: Let the Merciful One rebuke the Satan.,The Gemara relates: Rabbi แธคiyya bar Ashi was accustomed to say, whenever he would fall on his face in prayer: May the Merciful One save us from the evil inclination. One day his wife heard him saying this prayer. She said: After all, it has been several years since he has withdrawn from engaging in intercourse with me due to his advanced years. What is the reason that he says this prayer, as there is no concern that he will engage in sinful sexual behavior?,One day, while he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am แธคaruta, a well-known prostitute, returning from my day at work. He propositioned her. She said to him: Give me that pomegranate from the top of the tree as payment. He leapt up, went, and brought it to her, and they engaged in intercourse.,When he came home, his wife was lighting a fire in the oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident occurred; he told her that he engaged in intercourse with a prostitute. She said to him: It was I. He paid no attention to her, thinking she was merely trying to comfort him, until she gave him signs that it was indeed she. He said to her: I, in any event, intended to transgress. The Gemara relates: All the days of that righteous man he would fast for the transgression he intended to commit, until he died by that death in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. As it is taught in a baraita concerning a husband who nullified the vow of his wife: โ€œHer husband has made them null; and the Lord will forgive herโ€ (Numbers 30:13). With regard to what case is the verse speaking? Why would the woman require forgiveness if her husband has nullified her vow? It is referring to a woman who vowed to be a nazirite, and her husband heard and nullified her vow. And she did not know that her husband had nullified her vow, and she drank wine and contracted impurity from a corpse, violating her presumed vow.,The Gemara relates: When Rabbi Akiva came to this verse he would cry. He said: And if with regard to one who intended to eat pork, and kosher lamb came up in his hand, like this woman who intended to violate her vow but in fact did not, the Torah nevertheless says: She requires atonement and forgiveness, all the more so does one who intended to eat pork and pork came up in his hand require atonement and forgiveness.,In a similar manner, you can say that the same lesson can be derived from the verse: โ€œThough he know it not, yet is he guilty, and shall bear his iniquityโ€ (Leviticus 5:17). When Rabbi Akiva came to this verse he would cry. He said: And if with regard to one who intended to eat permitted fat, and forbidden fat mistakenly came up in his hand, the Torah states: โ€œThough he know it not, yet is he guilty, and shall bear his iniquity,โ€ all the more so is this true for one who intended to eat forbidden fat and forbidden fat came up in his hand. Isi ben Yehuda says with regard to the verse โ€œThough he know it not, yet is he guilty, and shall bear his iniquityโ€: With regard to this matter all sufferers shall grieve, since the verse teaches that one is punished even for sinning unawares.,ยง The mishna teaches that a man may be secluded with his mother. Rav Yehuda says that Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter in a permanent arrangement, without concern. When he said this before Shmuel, the latter said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, as it is prohibited to engage in intercourse with an animal as well.,We learned in the mishna: A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and this appears to be a conclusive refutation of the statement of Shmuel. The Gemara answers: Shmuel could have said to you: And according to your reasoning, how should one explain that which is taught in a baraita: With regard to his sister, and his mother-in-law, and all those with whom relations are forbidden, including his mother and daughter, one may be secluded with them only in the presence of witnesses, from which it can be inferred: In the presence of witnesses, yes; without the presence of witnesses, no. This baraita supports the opinion of Shmuel that one may not be secluded with his mother or sister.,Rather, it is a dispute between tannaโ€™im as to whether one may be secluded with his mother or sister. As it is taught in a baraita: Rabbi Meir said: Be careful with me because of my daughter, i.e., make sure I am not left secluded with her. Similarly, Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him for being wary of the possibility of sinning with his daughter-in-law. Rabbi Abbahu said in the name of Rabbi แธคanina ben Gamliel: Not many days passed until that student stumbled into sin with his mother-in-law.,The Gemara stated that according to Shmuel it is prohibited for one to be alone even with an animal. The Gemara relates: Abaye removed the animals from the entire field he was in. Rav Sheshet transferred the animals to the other side of the fence. Rav แธคa from Nehardeโ€™a happened to come to Rav Kahana in Pum Nahara. He saw that he was sitting and studying, and an animal was standing before him. Rav แธคa said to him: Doesnโ€™t the Master hold that one may not be secluded even with an animal? Rav Kahana said to him: It did not enter my mind that an animal was before me.,Rava says: A man may be secluded with two sisters-in-law and with two rival wives, i.e., two women who share a husband; with a woman and her mother-in-law; and with a woman and her husbandโ€™s daughter. Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded with a woman and a girl who knows the meaning of sexual intercourse, i.e., one who is old enough to understand the nature of intercourse, but is still young enough that she does not submit herself to intercourse, since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,ยง The mishna teaches that when oneโ€™s children have grown up, this one sleeps in his garment and that one sleeps in her garment, but they may share a bed. The Gemara asks: And how old must a child be to be considered grown up for the purposes of this halakha? Rav Adda bar Rav Azza says that Rav Asi says: A girl must reach the age of nine years and one day; a boy must reach the age of twelve years and one day. There are those who say: A girl must reach the age of twelve years and one day; a boy must reach the age of thirteen years and one day. And according to this and that, according to both opinions, the girl is considered a child until she has reached the stage of: โ€œYour breasts were fashioned, and your hair was grownโ€ (Ezekiel 16:7), meaning the onset of puberty.,Rafram bar Pappa says that Rav แธคisda says: They taught that a man may sleep in close proximity to his minor daughter only if she is not ashamed to stand naked before him, but if she is ashamed to stand naked before him, it is prohibited for him to sleep close to her, regardless of her age. What is the reason? It is that the inclination has a hold upon her, as otherwise she would not be ashamed.,The Gemara relates: Rav Aแธฅa bar Abba arrived at the house of Rav แธคisda, his son-in-law. He took his daughterโ€™s daughter and placed her on his lap. Rav แธคisda said to him: Doesnโ€™t the Master think that she might already be betrothed? Rav Aแธฅa said to him: If that is true, you have transgressed the ruling of Rav, as Rav Yehuda says that Rav says, and some say it was said by Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want to marry so-and-so, as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav แธคisda replied: The Master has likewise transgressed the words of Shmuel. As Shmuel says: One may not make use of a woman, so how can you hold her on your lap? He said to him: I hold in accordance with another statement of Shmuel, as Shmuel says:''. None
80. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah, R, and R. Gamliel โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Cohen (2010) 293; Simon-Shushan (2012) 257


22a. ืžืขืฉื” ืฉืขื‘ืจื• ื™ื•ืชืจ ืžืืจื‘ืขื™ื ื–ื•ื’ ื•ืขื™ื›ื‘ืŸ ืจ"ืข ื›ื•\': ืชื ื™ื ืืžืจ ืจื‘ื™ ื™ื”ื•ื“ื” ื—"ื• ืฉืจ"ืข ืขื™ื›ื‘ืŸ ืืœื ืฉื–ืคืจ ืจืืฉื” ืฉืœ ื’ื“ืจ ืขื™ื›ื‘ืŸ ื•ืฉืœื— ืจื‘ืŸ ื’ืžืœื™ืืœ ื•ื”ื•ืจื™ื“ื•ื”ื• ืžื’ื“ื•ืœืชื•:,
22a. ยง It was taught in the mishna: There was once an incident where more than forty pairs of witnesses were passing through on their way to Jerusalem to testify about the new moon, and Rabbi Akiva detained them in Lod, telling them that there was no need for them to desecrate Shabbat for this purpose. It is taught in a baraita: Rabbi Yehuda said: Heaven forbid that Rabbi Akiva detained them, for he would certainly not have made such an error. Rather, it was that Zefer, the head of the city of Geder, detained them. And Rabban Gamliel sent and they removed him from his high office because he had acted inappropriately.,a father and his son saw the new moon, they should both go to the court in Jerusalem. It is not that they can join together to give testimony, for close relatives are disqualified from testifying together, but they both go so that if one of them is disqualified, the second may join together with another witness to testify about the new moon. Rabbi Shimon says: A father and his son and all their relatives are fit to combine together as witnesses for testimony to determine the start of the month.,Rabbi Yosei said: There was an incident with Toviyya the doctor. When he saw the new moon in Jerusalem, he and his son and his freed slave all went to testify. The priests accepted him and his son as witnesses and disqualified his slave, for they ruled stringently that the month may be sanctified only on the basis of the testimony of those of Jewish lineage. And when they came before the court, they accepted him and his slave as witnesses and disqualified his son, due to the familial relationship.,Rabbi Levi said: What is the reason for Rabbi Shimonโ€™s opinion permitting relatives to jointly testify about the new moon, despite the fact that relatives are generally disqualified from testifying together? It is as it is written: โ€œAnd the Lord spoke to Moses and Aaron in the land of Egypt, saying: This month shall be to you the beginning of months; it shall be the first month of the year to youโ€ (Exodus 12:1โ€“2). The words โ€œto youโ€ come to teach that this testimony concerning the new moon will be valid even when it is given by you two, i.e., Moses and Aaron, who are brothers and could not ordinarily testify together.,The Gemara asks: And with regard to the Rabbis, who disagree with Rabbi Shimon and prohibit relatives from testifying together about the new moon, how do they understand this verse? The Gemara answers: They interpret the verse as follows: This testimony is given over to you and others like you. That is to say, the months are to be established by the most outstanding authorities of each generation.,ยง The mishna taught: Rabbi Yosei said: There was an incident with Toviyya the doctor. When he saw the new moon in Jerusalem, he and his son and his freed slave all went to testify. Rav แธคa bar Rava said: The halakha is in accordance with the opinion of Rabbi Shimon. Relatives are permitted to testify together about the new moon. Rav Huna said to Rav แธคa bar Rava: But Rabbi Yosei, whose position is usually accepted over those of his colleagues, ruled otherwise, and also, there was an incident in which the court actually ruled against Rabbi Shimon, and yet you say that the halakha is in accordance with the opinion of Rabbi Shimon?,Rav แธคa bar Rava said to him: But many times I said before Rav that the halakha is in accordance with the opinion of Rabbi Shimon on this matter, and never did he say anything to me to indicate that he disagreed. Rav Huna said to him: How did you teach the mishna? Rav แธคa bar Rava said to him: With the opposite attributions, that is say, the position that is attributed in the mishna to Rabbi Yosei, I would teach in the name of Rabbi Shimon. Rav Huna said to him: Due to that reason, he never said anything to you, for according to your version you ruled correctly. Tavi, son of Mari Tavi, said that Mar Ukva said that Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon.,The following are unfit to give testimony, as they are considered thieves and robbers: One who plays with dice kubbiyya or other games of chance for money; and those who lend money with interest; and those who race pigeons and place wagers on the outcome; and merchants who deal in produce of the Sabbatical Year, which may be eaten, but may not be an object of commerce; and slaves. This is the principle: Any testimony for which a woman is unfit, these too are unfit. Although in certain cases a womanโ€™s testimony is accepted, e.g., to testify to the death of someoneโ€™s husband, in the majority of cases her testimony is not valid.,This implies that any testimony for which a woman is fit, these too are fit. Rav Ashi said: That is to say, one who is regarded as a robber by rabbinic law, i.e., one who illegally came into possession of money but did not actually steal it from another, is like those mentioned in the mishna. Although they are generally unfit to give testimony, they are fit to give testimony to enable a woman to remarry.,one who saw the new moon but is unable to go to Jerusalem by foot because he is sick or has difficulty walking, others may bring him on a donkey or even in a bed, even on Shabbat if necessary. And if the witnesses are concerned that bandits may be lying in wait for them along the road, they may take clubs or other weapons in their hands, even on Shabbat.,And if it was a long journey to Jerusalem, they may take sustece with them, although it is ordinarily prohibited to carry on Shabbat, since for a distance of a walk of a night and a day, the witnesses may desecrate Shabbat and go out to give testimony to determine the start of the month. This is as it is stated: โ€œThese are the Festivals of the Lord, sacred gatherings, which you shall declare in their seasonsโ€ (Leviticus 23:4). This teaches that, in all cases, the Festivals must be fixed at their proper times, even if it entails the transgression of Torah prohibitions.,,If the members of the Great Sanhedrin in Jerusalem are not familiar with that one who saw the new moon, i.e., that he is a valid witness, the members of his local court of twenty-three send another with him to testify about him. The mishna adds: Initially, the court would accept testimony to determine the start of the month from any person, as all are presumed to be qualified witnesses, absent any disqualifying factors. However, when the Boethusians, a sect whose members had their own opinions with regard to the establishment of the Festivals, corrupted the process by sending false witnesses to testify about the new moon, the Sages instituted that they would accept this testimony only from those men familiar to the Sanhedrin as valid witnesses.,What is the meaning of the statement in the mishna that another would be sent along to testify with regard to the qualification of the witness to the new moon? If it means that one other individual would be sent,''. None
81. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: โ€ข Judah โ€ข Judah (biblical) โ€ข Rabbi Judah โ€ข Rabbi Judah the Prince โ€ข Tamar (daughter-in-law of Judah) โ€ข rabbis, impact of Judah the Patriarch

 Found in books: Allen and Dunne (2022) 93; Boustan Janssen and Roetzel (2010) 161; Cohen (2010) 295; Monnickendam (2020) 102, 175; Price Finkelberg and Shahar (2021) 249


32b. ื˜ืขื• ืœื ื™ืฉืœืžื• ื›ืœ ืฉื›ืŸ ืฉืชื ืขื•ืœ ื“ืœืช ื‘ืคื ื™ ืœื•ื•ื™ืŸ,ืจื‘ื ืืžืจ ืžืชื ื™ืชื™ืŸ ื“ื”ื›ื ื‘ื“ื™ื ื™ ืงื ืกื•ืช ื•ืื™ื“ืš ื‘ื”ื•ื“ืื•ืช ื•ื”ืœื•ืื•ืช,ืจื‘ ืคืคื ืืžืจ ืื™ื“ื™ ื•ืื™ื“ื™ ื‘ื”ื•ื“ืื” ื•ื”ืœื•ืื” ื›ืืŸ ื‘ื“ื™ืŸ ืžืจื•ืžื” ื›ืืŸ ื‘ื“ื™ืŸ ืฉืื™ื ื• ืžืจื•ืžื”,ื›ื“ืจื™ืฉ ืœืงื™ืฉ ื“ืจื™ืฉ ืœืงื™ืฉ ืจืžื™ ื›ืชื™ื‘ (ื•ื™ืงืจื ื™ื˜, ื˜ื•) ื‘ืฆื“ืง ืชืฉืคื•ื˜ ืขืžื™ืชืš ื•ื›ืชื™ื‘ (ื“ื‘ืจื™ื ื˜ื–, ื›) ืฆื“ืง ืฆื“ืง ืชืจื“ืฃ ื”ื ื›ื™ืฆื“ ื›ืืŸ ื‘ื“ื™ืŸ ืžืจื•ืžื” ื›ืืŸ ื‘ื“ื™ืŸ ืฉืื™ืŸ ืžืจื•ืžื”,ืจื‘ ืืฉื™ ืืžืจ ืžืชื ื™ืณ ื›ื“ืฉื ื™ืŸ ืงืจืื™ ืื—ื“ ืœื“ื™ืŸ ื•ื\' ืœืคืฉืจื”,ื›ื“ืชื ื™ื ืฆื“ืง ืฆื“ืง ืชืจื“ืฃ ืื—ื“ ืœื“ื™ืŸ ื•ืื—ื“ ืœืคืฉืจื” ื›ื™ืฆื“ ืฉืชื™ ืกืคื™ื ื•ืช ืขื•ื‘ืจื•ืช ื‘ื ื”ืจ ื•ืคื’ืขื• ื–ื” ื‘ื–ื” ืื ืขื•ื‘ืจื•ืช ืฉืชื™ื”ืŸ ืฉืชื™ื”ืŸ ื˜ื•ื‘ืขื•ืช ื‘ื–ื” ืื—ืจ ื–ื” ืฉืชื™ื”ืŸ ืขื•ื‘ืจื•ืช ื•ื›ืŸ ืฉื ื™ ื’ืžืœื™ื ืฉื”ื™ื• ืขื•ืœื™ื ื‘ืžืขืœื•ืช ื‘ื™ืช ื—ื•ืจื•ืŸ ื•ืคื’ืขื• ื–ื” ื‘ื–ื” ืื ืขืœื• ืฉื ื™ื”ืŸ ืฉื ื™ื”ืŸ ื ื•ืคืœื™ืŸ ื‘ื–ื” ืื—ืจ ื–ื” ืฉื ื™ื”ืŸ ืขื•ืœื™ืŸ,ื”ื ื›ื™ืฆื“ ื˜ืขื•ื ื” ื•ืฉืื™ื ื” ื˜ืขื•ื ื” ืชื™ื“ื—ื” ืฉืื™ื ื” ื˜ืขื•ื ื” ืžืคื ื™ ื˜ืขื•ื ื” ืงืจื•ื‘ื” ื•ืฉืื™ื ื” ืงืจื•ื‘ื” ืชื™ื“ื—ื” ืงืจื•ื‘ื” ืžืคื ื™ ืฉืื™ื ื” ืงืจื•ื‘ื” ื”ื™ื• ืฉืชื™ื”ืŸ ืงืจื•ื‘ื•ืช ืฉืชื™ื”ืŸ ืจื—ื•ืงื•ืช ื”ื˜ืœ ืคืฉืจื” ื‘ื™ื ื™ื”ืŸ ื•ืžืขืœื•ืช ืฉื›ืจ ื–ื• ืœื–ื•,ืช"ืจ ืฆื“ืง ืฆื“ืง ืชืจื“ืฃ ื”ืœืš ืื—ืจ ื‘"ื“ ื™ืคื” ืื—ืจ ืจื‘ื™ ืืœื™ืขื–ืจ ืœืœื•ื“ ืื—ืจ ืจื‘ืŸ ื™ื•ื—ื ืŸ ื‘ืŸ ื–ื›ืื™ ืœื‘ืจื•ืจ ื—ื™ืœ,ืชื ื ืงื•ืœ ืจื™ื—ื™ื ื‘ื‘ื•ืจื ื™ ืฉื‘ื•ืข ื”ื‘ืŸ ืฉื‘ื•ืข ื”ื‘ืŸ ืื•ืจ ื”ื ืจ ื‘ื‘ืจื•ืจ ื—ื™ืœ ืžืฉืชื” ืฉื ืžืฉืชื” ืฉื,ืช"ืจ ืฆื“ืง ืฆื“ืง ืชืจื“ืฃ ื”ืœืš ืื—ืจ ื—ื›ืžื™ื ืœื™ืฉื™ื‘ื” ืื—ืจ ืจ\' ืืœื™ืขื–ืจ ืœืœื•ื“ ืื—ืจ ืจื‘ืŸ ื™ื•ื—ื ืŸ ื‘ืŸ ื–ื›ืื™ ืœื‘ืจื•ืจ ื—ื™ืœ ืื—ืจ ืจื‘ื™ ื™ื”ื•ืฉืข ืœืคืงื™ืขื™ืŸ ืื—ืจ ืจื‘ืŸ ื’ืžืœื™ืืœ ืœื™ื‘ื ื ืื—ืจ ืจื‘ื™ ืขืงื™ื‘ื ืœื‘ื ื™ ื‘ืจืง ืื—ืจ ืจื‘ื™ ืžืชื™ื ืœืจื•ืžื™ ืื—ืจ ืจื‘ื™ ื—ื ื ื™ื ื‘ืŸ ืชืจื“ื™ื•ืŸ ืœืกื™ื›ื ื™ ืื—ืจ ืจ\' ื™ื•ืกื™ ืœืฆื™ืคื•ืจื™ ืื—ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ื‘ืŸ ื‘ืชื™ืจื” ืœื ืฆื™ื‘ื™ืŸ ืื—ืจ ืจื‘ื™ ื™ื”ื•ืฉืข ืœื’ื•ืœื” ืื—ืจ ืจื‘ื™ ืœื‘ื™ืช ืฉืขืจื™ื ืื—ืจ ื—ื›ืžื™ื ืœืœืฉื›ืช ื”ื’ื–ื™ืช:,ื“ื™ื ื™ ืžืžื•ื ื•ืช ืคื•ืชื—ื™ืŸ ื›ื•\': ื”ื™ื›ื™ ืืžืจื™ื ืŸ ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื”ื›ื™ ืืžืจื™ื ืŸ ืœื”ื• ืžื™ ื™ื™ืžืจ ื›ื“ืงืืžืจื™ืชื•,ื"ืœ ืขื•ืœื ื•ื”ื ื—ืกืžื™ื ืŸ ืœื”ื• ื•ืœื™ื—ืกืžื• ืžื™ ืœื ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืืœื™ืขื–ืจ ืื•ืžืจ ืžืกื™ืขื™ืŸ ืืช ื”ืขื“ื™ื ืžืžืงื•ื ืœืžืงื•ื ื›ื“ื™ ืฉืชื™ื˜ืจืฃ ื“ืขืชืŸ ื•ื™ื—ื–ืจื• ื‘ื”ืŸ,ืžื™ ื“ืžื™ ื”ืชื ืžืžื™ืœื ืงื ืžื™ื“ื—ื• ื”ื›ื ืงื ื“ื—ื™ื ืŸ ืœื”ื• ื‘ื™ื“ื™ื,ืืœื ืืžืจ ืขื•ืœื ื”ื›ื™ ืืžืจื™ื ืŸ ื™ืฉ ืœืš ืขื“ื™ื ืœื”ื–ื™ืžื ื"ืœ ืจื‘ื” ื•ื›ื™ ืคื•ืชื—ื™ืŸ ื‘ื–ื›ื•ืชื• ืฉืœ ื–ื” ืฉื”ื™ื ื—ื•ื‘ืชื• ืฉืœ ื–ื”,ื•ืžื™ ื”ื•ื™ื ื—ื•ื‘ืชื• ื•ื”ืชื ืŸ ืื™ืŸ ืขื“ื™ื ื–ื•ืžืžื™ืŸ ื ื”ืจื’ื™ืŸ ืขื“ ืฉื™ื’ืžืจ ื”ื“ื™ืŸ,ื”ื›ื™ ืืžื™ื ื ืื™ืœื• ืฉืชื™ืง ื”ืื™ ืขื“ ื“ืžื™ื’ืžืจ ื“ื™ื ื™ื” ื•ืžื™ื™ืชื™ ืขื“ื™ื ื•ืžื–ื™ื ืœื”ื• ื”ื•ื™ื ืœื™ื” ื—ื•ื‘ืชื• ืฉืœ ื–ื” ืืœื ืืžืจ ืจื‘ื” ืืžืจื™ื ืŸ ืœื™ื” ื™ืฉ ืœืš ืขื“ื™ื ืœื”ื›ื—ื™ืฉืŸ,ืจื‘ ื›ื”ื ื ืืžืจ ืžื“ื‘ืจื™ื›ื ื ื–ื“ื›ื” ืคืœื•ื ื™ ืื‘ื™ื™ ื•ืจื‘ื ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ืืžืจื™\' ืœื™ื” ืื™ ืœื ืงื˜ืœืช ืœื ืชื“ื—ืœ ืจื‘ ืืฉื™ ืืžืจ ื›ืœ ืžื™ ืฉื™ื•ื“ืข ืœื• ื–ื›ื•ืช ื™ื‘ื ื•ื™ืœืžื“ ืขืœื™ื•,ืชื ื™ื ื›ื•ื•ืชื™ื” ื“ืื‘ื™ื™ ื•ืจื‘ื ืจื‘ื™ ืื•ืžืจ (ื‘ืžื“ื‘ืจ ื”, ื™ื˜) ืื ืœื ืฉื›ื‘ ืื™ืฉ ืื•ืชืš ื•ืื ืœื ืฉื˜ื™ืช ื•ื’ื•\' 37b. ืžื” ืœื ื• ื•ืœืฆืจื” ื”ื–ืืช ื•ื”ืœื ื›ื‘ืจ ื ืืžืจ (ื•ื™ืงืจื ื”, ื) ื•ื”ื•ื ืขื“ ืื• ืจืื” ืื• ื™ื“ืข ืื ืœื ื™ื’ื™ื“ ื•ื’ื•\' ื•ืฉืžื ืชืืžืจื• ืžื” ืœื ื• ืœื—ื•ื‘ ื‘ื“ืžื• ืฉืœ ื–ื” ื•ื”ืœื ื›ื‘ืจ ื ืืžืจ (ืžืฉืœื™ ื™ื, ื™) ื‘ืื‘ื•ื“ ืจืฉืขื™ื ืจื ื”:,
32b. then if the judges erred they should not need to pay the party they wronged, as they can claim that they were prevented from examining the witnesses effectively. The Gemara answers: If that were to be the halakha, all the more so that this would lock the door in the face of potential borrowers. If people know that the courts are not responsible for an error in judgment, they will not be willing to lend money.,Rava says: The ruling of the mishna here, that cases of monetary law require inquiry and interrogation, is stated with regard to laws of fines, not standard cases of monetary law. And the other sources, i.e., the mishna in tractate Sheviโ€™it and the baraita, which do not require inquiry and interrogation, are stated with regard to cases of admissions and loans, in which there is cause to relax the procedures of deliberation, as explained.,Rav Pappa says: This and that, i.e., both the mishna here and the other sources, are stated with regard to cases of an admission and a loan. The distinction between them is that the mishna here, which rules that cases of monetary law require inquiry and interrogation, is stated with regard to a possibly fraudulent trial, where the court suspects that one party is attempting to defraud the other party and have witnesses offer false testimony on his own behalf. There, in the baraita and in the mishna in tractate Sheviโ€™it, which do not require inquiry and interrogation, the ruling is stated with regard to a trial that does not appear fraudulent.,This distinction is in accordance with the statement of Reish Lakish, as Reish Lakish raises a contradiction between two verses: It is written in one verse: โ€œIn justice shall you judge your neighborโ€ (Leviticus 19:15), and it is written in another verse: โ€œJustice, justice, shall you followโ€ (Deuteronomy 16:21), with the repetition indicating that it is not enough to merely judge with justice. He continues: How can these texts be reconciled? Here, this latter verse is stated with regard to a possibly fraudulent trial, where the court must take extra care to judge with justice; and there, that former verse is stated with regard to a trial that does not appear fraudulent.,Rav Ashi says: The ruling of the mishna here, that cases of monetary law require inquiry and interrogation, is as we answered, i.e., in accordance with any one of the answers offered by the other amoraโ€™im. And those verses were not stated with regard to fraudulent trials; rather, one is stated with regard to judgment, in which the court must pursue justice extensively, and one is stated with regard to compromise.,As it is taught in a baraita: When the verse states: โ€œJustice, justice, shall you follow,โ€ one mention of โ€œjusticeโ€ is stated with regard to judgment and one is stated with regard to compromise. How so? Where there are two boats traveling on the river and they encounter each other, if both of them attempt to pass, both of them sink, as the river is not wide enough for both to pass. If they pass one after the other, both of them pass. And similarly, where there are two camels who were ascending the ascent of Beit แธคoron, where there is a narrow steep path, and they encounter each other, if both of them attempt to ascend, both of them fall. If they ascend one after the other, both of them ascend.,How does one decide which of them should go first? If there is one boat that is laden and one boat that is not laden, the needs of the one that is not laden should be overridden due to the needs of the one that is laden. If there is one boat that is close to its destination and one boat that is not close to its destination, the needs of the one that is close should be overridden due to the needs of the one that is not close. If both of them were close to their destinations, or both of them were far from their destinations, impose a compromise between them to decide which goes first, and the owners of the boats pay a fee to one other, i.e., the owners of the first boat compensate the owner of the boat that waits, for any loss incurred.,ยง The Sages taught: The verse states: โ€œJustice, justice, shall you follow.โ€ This teaches that one should follow the best, most prestigious, court of the generation. For example, follow after Rabbi Eliezer to Lod, after Rabban Yoแธฅa ben Zakkai to Beror แธคayil.,The Sages taught: When the gentile authorities issued decrees outlawing observance of the mitzvot, members of Jewish communities devised clandestine ways of indicating observance of mitzvot to each other. For example: If one produces the sound of a millstone in the city called Burni, this is tantamount to announcing: Week of the son, week of the son, i.e., there will be a circumcision. If one displays the light of a lamp in the city called Beror แธคayil, this is tantamount to announcing: There is a wedding feast there, there is a wedding feast there.,The Sages taught: The verse states: โ€œJustice, justice, shall you follow.โ€ This teaches that one should follow the Sages to the academy where they are found. For example, follow after Rabbi Eliezer to Lod, after Rabban Yoแธฅa ben Zakkai to Beror แธคayil, after Rabbi Yehoshua to Pekiโ€™in, after Rabban Gamliel to Yavne, after Rabbi Akiva to Bnei Brak, after Rabbi Matya to Rome Romi, after Rabbi แธคaya ben Teradyon to Sikhnei, after Rabbi Yosei to Tzippori, after Rabbi Yehuda ben Beteira to Netzivin, after Rabbi Yehoshua to the exile gola, i.e., Babylonia, after Rabbi Yehuda HaNasi to Beit Sheโ€™arim, and after the Sages in the time of the Temple to the Chamber of Hewn Stone.,ยง The mishna teaches that in cases of monetary law, the court opens the deliberations either with a claim to exempt the accused, or with a claim to find him liable. In cases of capital law, the court opens the deliberations with a claim to acquit the accused, but does not open the deliberations with a claim to find him liable. The Gemara asks: How do we say this opening stage of the deliberations? In other words, with what claim does the court begin deliberating? Rav Yehuda said: We say this to the witnesses: Who says that the event occurred as you said? Perhaps you erred?,Ulla said to him: But by confronting the witnesses in this manner, we silence them. The witnesses will think that the court suspects them of lying, and they will not testify. Rav Yehuda said to him: And let them be silenced. Isnโ€™t it taught in a baraita (Tosefta 9:1): Rabbi Shimon ben Eliezer says: In cases of capital law, the court brings the witnesses from one place to another place in order to confuse them so that they will retract their testimony if they are lying.,The Gemara rejects this argument: Are the halakhot comparable? There, where Rabbi Shimon ben Eliezer says to bring the witnesses from place to place, the witnesses are repressed by themselves, whereas here, we repress them by direct action, and that the court should not do.,Rather, Ulla says: We say this to the accused: Do you have witnesses to determine that the witnesses who testified against you are conspiring witnesses? Rabba said to him: But do we open the deliberations with a claim to acquit the accused that is to the liability of this one, i.e., the witnesses? This claim can lead to the witnesses incurring liability for their testimony.,The Gemara questions Rabbaโ€™s assumption: But is this to the liability of the witnesses? But didnโ€™t we learn in a mishna (Makkot 5b): Conspiring witnesses are not killed for their testimony until the verdict of the one concerning whom they testified is issued? Therefore, if they will be shown to be conspiring witnesses at this early stage of the proceedings, they will not be liable.,The Gemara restates Rabbaโ€™s objection: This is what I say: If the accused would be silent until his verdict is issued and then brings witnesses and the court determines them to be conspiring witnesses, it will be found that the statement of the court is to the liability of this one, i.e., the witnesses. Rather, Rabba says: We say to the accused: Do you have witnesses to contradict them? If the first witnesses are contradicted as to the facts of the case, no one is liable.,Rav Kahana said: We say to the witnesses: Based on your statements, so-and-so is acquitted. The court issues a pro forma declaration that it is possible to find a reason to acquit based on the testimony of the witnesses, and then they begin the deliberations. Abaye and Rava both say: We say to the accused: For example, if you did not kill anyone, do not fear the consequences of these proceedings, as you will be acquitted. Rav Ashi says: The court announces: Whoever knows of a reason to acquit the accused should come and teach this reason concerning him.,The Gemara comments: It is taught in a baraita in accordance with the explanation of Abaye and Rava. Rabbi Yehuda HaNasi says: The priest administering the sota rite to the sota says to her: โ€œIf no man has lain with you and if you have not gone astray to impurity while under your husband, you shall be free from this water of bitterness that causes the curse. But if you have gone astray while under your husbandโ€ฆโ€ (Numbers 5:19โ€“20). The priest first states the scenario in which the woman is innocent of adultery. 37b. Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: โ€œAnd he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquityโ€ (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as is it not already stated: โ€œWhen the wicked perish, there is songโ€ (Proverbs 11:10)?,The Sages taught in a baraita: How does the court describe testimony based on conjecture? The court says to the witnesses: Perhaps you saw this man about whom you are testifying pursuing another into a ruin, and you pursued him and found a sword in his hand, dripping with blood, and the one who was ultimately killed was convulsing. If you saw only this, it is as if you saw nothing, and you cannot testify to the murder.,It is taught in a baraita that Rabbi Shimon ben Shataแธฅ said as an oath: I will not see the consolation of Israel if I did not once see one person pursue another into a ruin, and I pursued him and saw a sword in his hand, dripping with blood, and the one who was ultimately killed was convulsing. And I said to him: Wicked person, who has killed this man? Either you or I. But what can I do, since your blood is not given over to me, as the Torah states: โ€œAt the mouth of two witnesses, or three witnesses, shall he that is to die be put to deathโ€ (Deuteronomy 17:6), and I did not witness you killing him. The One Who knows oneโ€™s thoughts shall punish this man who killed another. The Sages said: They did not move from there before a snake came and bit the murderer, and he died.,The Gemara questions this account: But was this murderer fit to die by being bitten by a snake? But doesnโ€™t Rav Yosef say, and so the school of แธคizkiyya also taught: From the day that the Temple was destroyed, although the Sanhedrin ceased to be extant, the four types of court-imposed capital punishment have not ceased. The Gemara asks: Have they really not ceased? But they have ceased, as court-imposed capital punishment is no longer given. Rather, the intention is that the halakha of the four types of court-imposed capital punishment has not ceased to be applicable.,The Gemara explains: How so? For one who would be liable to be executed by stoning, either he falls from a roof or an animal mauls him and breaks his bones. This death is similar to death by stoning, in which the one liable to be executed is pushed from a platform and his bones break from the impact of the fall. For one who would be liable to be executed by burning, either he falls into a fire and is burned or a snake bites him, as a snakebite causes a burning sensation. For one who would be liable to be executed by slaying through decapitation by the sword, either he is turned over to the authorities and they execute him with a sword, or robbers come upon him and murder him. One who would be liable to be executed by strangling either drowns in a river and is choked by the water or dies of diphtheria bisronekhi, which causes his breathing to become constricted. According to this, a murderer, whose verdict in court would be death by slaying, should not be bitten by a snake.,The Sages say in explanation: That murderer had another sin for which he deserved execution by burning, and as the Master says: One who is found liable by the court to receive two types of court-imposed capital punishment is sentenced to the harsher of the two, and burning is considered a harsher death than slaying (see 50a).,ยง The mishna teaches that in cases of capital law the court warns the witnesses not to testify based on conjecture. The Gemara comments: One can infer that it is only in cases of capital law that we do not rule based on conjecture, but in cases of monetary law, we do rule based on conjecture. In accordance with whose opinion is the mishna taught? It is in accordance with the opinion of Rabbi Aแธฅa. As it is taught in a baraita (Tosefta, Bava Kamma 3:6) that Rabbi Aแธฅa says: If there was a rutting male camel that was rampaging among other camels, and then a camel was found killed at its side, it is evident that this rampaging camel killed it, and the owner must pay for the damage caused. The baraita indicates that Rabbi Aแธฅa rules that cases of monetary law are decided based on conjecture.,The Gemara asks: But according to your reasoning, with regard to that which the mishna teaches, that the court warns the witnesses not to provide testimony based on hearsay, should one infer that it is in cases of capital law that we do not say that testimony based on hearsay is allowed, but in cases of monetary law, we do say that testimony based on hearsay is allowed? But didnโ€™t we learn in a mishna (29a): If the witness said: The defendant said to me: It is true that I owe the plaintiff, or if he says: So-and-so said to me that the defendant owes the plaintiff, the witness has said nothing, i.e., his testimony is disregarded. These two statements by witnesses are examples of testimony based on hearsay, yet they are not valid in cases of monetary law. A witnessโ€™s testimony is not valid testimony unless he says, for example: The defendant admitted in our presence to the plaintiff that he owes him two hundred dinars, as by admitting the debt in the presence of witnesses he rendered himself liable to pay the amount that he mentioned.,Evidently, although testimony based on hearsay is invalid in cases of monetary law, we tell the witnesses to be aware of this in capital law. Here, too, with regard to testimony based on conjecture, one can say that although testimony based on conjecture is invalid in cases of monetary law, we tell the witnesses to be aware of this in cases of capital law.,ยง The mishna teaches that the court would say: You should know that cases of capital law are not like cases of monetary law, and would reference the murder of Abel by Cain. Rav Yehuda, son of Rabbi แธคiyya, says: By employing the plural term for blood, โ€œThe voice of your brotherโ€™s blood demei cries out to Me from the groundโ€ (Genesis 4:10), the verse teaches that Cain caused multiple wounds and multiple injuries to his brother Abel. As Cain did not know from where the soul departs, he struck him multiple times. This continued until he came to his neck and struck him there, whereupon Abel died.,And Rav Yehuda, son of Rabbi แธคiyya, says: From the day the earth opened its mouth and received the blood of Abel, its mouth has not opened again, as it is stated: โ€œFrom the corner of the earth have we heard songs: Glory to the righteousโ€ (Isaiah 24:16): One can infer that the songs are heard โ€œfrom the corner of the earth,โ€ but not from the mouth of the earth, as the earth never again opened its mouth. แธคizkiyya, Rav Yehudaโ€™s brother, raised an objection to Rav Yehuda, son of Rabbi แธคiyya: The verse states concerning Korah and his assembly: โ€œAnd the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goodsโ€ (Numbers 16:32). Rav Yehuda, son of Rabbi แธคiyya, said to him: It opened again for a deleterious purpose; it did not open again for a constructive purpose.,And Rav Yehuda, son of Rabbi แธคiyya, says: Exile atones for half of a sin. As initially it is written in the verse concerning Cain that he said: โ€œAnd I shall be a fugitive na and a wanderer vanad in the earthโ€ (Genesis 4:14), and ultimately it is written: โ€œAnd Cain went out from the presence of the Lord, and dwelt in the land of Nodโ€ (Genesis 4:16). Rav Yehuda, son of Rabbi แธคiyya, equates โ€œNodโ€ with โ€œnad,โ€ and understands that Cain was given only the punishment of being a wanderer. Exile atoned for half his sin, thereby negating the punishment of being a fugitive.,Rav Yehuda says: Exile atones for three matters, i.e., three types of death, as it is stated: โ€œSo says the Lord: Behold, I set before you the way of life and the way of death. He that abides in this city shall die by the sword, and by the famine, and by the pestilence; but he that goes out, and falls away to the Chaldeans that besiege you, he shall survive, and his life shall be for him for a preyโ€ (Jeremiah 21:8โ€“9), indicating that exile from Jerusalem will save one from those three deaths.,Rabbi Yoแธฅa says: Exile atones for all transgressions and renders a sinner like a new person, as it is stated concerning the king Jeconiah, a descendant of King David: โ€œSo says the Lord: Write you this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Judahโ€ (Jeremiah 22:30). And after Jeconiah was exiled it is written: โ€œAnd the sons of Jeconiah, the same is Assir, Shealtiel his sonโ€ (I\xa0Chronicles 3:17). The verse employs the plural โ€œsons ofโ€ although he had only one son, Shealtiel. โ€œAssir,โ€ literally, prisoner, teaches that his mother conceived him in prison. โ€œShealtiel,โ€ literally, planted by God, teaches that God planted him in a way atypical of most plants hanishtalin, i.e., people. It is learned as a tradition that a woman does not conceive when she is standing during sexual intercourse, 110a. and exposed her hair as though she were bathing. Anyone who came and saw her stepped back. In the meantime the assembly of Korah was swallowed into the ground, and On, son of Peleth, was spared.,Korahโ€™s wife said to him: See what Moses is doing. He is the king, he appointed his brother High Priest, and he appointed his brotherโ€™s sons deputy priests. If teruma comes, he says: Let it be for the priest; if the first tithe comes, which you as Levites take, he says: Give one tenth to the priest. And furthermore, he shears your hair and waves you as if you are as insignificant as excrement (see Numbers 8:5โ€“11), as though he set his sights on your hair and wishes you to be shaven and unsightly. Korah said to her: But didnโ€™t he also do so; he shaved his hair like the rest of the Levites? She said to him: Since it is all done for his own prominence, he also said metaphorically: โ€œLet me die with the Philistinesโ€ (Judges 16:30); he was willing to humiliate himself in order to humiliate you.,She said to him: And furthermore, with regard to that which he said to you, to prepare sky-blue dye for your ritual fringes, one could respond to him: If it enters your mind, Moses, that using sky-blue dye is considered a mitzva, take out robes that are made entirely of material colored with sky-blue dye, and dress all the students of your academy in sky-blue robes without ritual fringes; why could one not fulfill the mitzva in that manner? Clearly, Moses is fabricating all this. This is the meaning of that which is written: โ€œThe wisdom of women builds her houseโ€ (Proverbs 14:1); this is referring to the wife of On, son of Peleth. And: โ€œFolly plucks it down with her handsโ€ (Proverbs 14:1); this is referring to the wife of Korah.,It is written: โ€œAnd they arose before Moses, with men from the children of Israel, two hundred and fifty princes of the congregation, the elect men of the assembly, men of renownโ€ (Numbers 16:2). These men were the distinctive people of the assembly. โ€œThe elect men of the assembly keriโ€™ei moedโ€ is referring to those who knew how to intercalate the years and establish the months in order to determine the time for each Festival moed. โ€œMen of renown shem,โ€ is referring to those who had a reputation shem throughout the world.,With regard to the verse: โ€œAnd Moses heard and he fell on his faceโ€ (Numbers 16:4), the Gemara asks: What report did he hear that elicited that reaction? Rabbi Shmuel bar Naแธฅmani says that Rabbi Yonatan says: He heard that they suspected him of adultery with a married woman, as it is stated: โ€œAnd they were jealous of Moses in the campโ€ (Psalms 106:16). Rabbi Shmuel bar Yitzแธฅak says: This teaches that each and every man warned his wife to distance herself from Moses and not enter into seclusion with him, as it is stated: โ€œAnd Moses would take the tent and pitch it outside the campโ€ (Exodus 33:7). It was due to this slander that he withdrew from the camp.,ยง With regard to the verse: โ€œAnd Moses arose and went to Dathan and Abiramโ€ (Numbers 16:25), Reish Lakish says: From here we derive that one may not perpetuate a dispute, as Rav says: Anyone who perpetuates a dispute violates a prohibition, as it is stated: โ€œAnd he will not be like Korah and his assembly, as the Lord spoke by the hand of Moses to himโ€ (Numbers 17:5). Even the aggrieved party must seek to end the dispute. Dathan and Abiram accused Moses and by right should have initiated the reconciliation. Nevertheless, Moses was not insistent on this; he went to them.,Rav Ashi says: One who perpetuates a dispute is fit to be afflicted with lepr