1. Septuagint, Tobit, 14.5 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Jonathan, brother of Judas โข Judas Maccabeusnan, influence on Judith โข 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 |
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2. Hebrew Bible, Song of Songs, 1.13, 2.9, 5.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Alexandria, Judah Ha-Leviโs poetry and โข Ha-Levi, Judah โข Judah (R.) โข Judah b. Ilaออi (R.) โข Judah bar Simon (R.) โข Judah ha-Nasi, Rabbi โข 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. ืฆึฐืจืึนืจ ืึทืึผึนืจ ืึผืึนืึดื ืึดื ืึผึตืื ืฉืึธืึทื ืึธืึดืืื
2.9. ืึผืึนืึถื ืืึนืึดื ืึดืฆึฐืึดื ืืึน ืึฐืขึนืคึถืจ ืึธืึทืึผึธืึดืื ืึดื ึผึตืึพืึถื ืขืึนืึตื ืึทืึทืจ ืึผึธืชึฐืึตื ืึผ ืึทืฉืึฐืึผึดืืึท ืึดืึพืึทืึฒืึผึนื ืึนืช ืึตืฆึดืืฅ ืึดืึพืึทืึฒืจึทืึผึดืืื
5.2. ืึฒื ึดื ืึฐืฉืึตื ึธื ืึฐืึดืึผึดื ืขึตืจ ืงืึนื ืึผืึนืึดื ืืึนืคึตืง ืคึผึดืชึฐืึดืึพืึดื ืึฒืึนืชึดื ืจึทืขึฐืึธืชึดื ืืึนื ึธืชึดื ืชึทืึผึธืชึดื ืฉืึถืจึผึนืืฉืึดื ื ึดืึฐืึธืึพืึธื ืงึฐืึผึปืฆึผืึนืชึทื ืจึฐืกึดืืกึตื ืึธืึฐืึธืื''. 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: โOpen 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 |
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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: โข Bergmann, Judah โข Hadasi, Judah โข Judah โข Judah (Amora) โข Judah (tribe) โข Judah b. Ilaออi (R.) โข Judah bar Simon (Amora) โข Judah bar Simon (R.) โข Judah ha-Nasi, Rabbi โข Judah, Judahite โข Judah, and Egypt โข Judah, kingdom/province of โข Judah, tribe of โข Judas โข Judas Maccabaeus โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judas, death of โข Jude, Letter of โข Rabbi Judah โข 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; Faรbeck 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. ืึฐืึธืึธื ืขึตืงึถื ืชึผึดืฉืึฐืึฐืขืึผื ืึตืช ืึทืึผึดืฉืึฐืคึผึธืึดืื ืึธืึตืึผึถื ืึผืฉืึฐืึทืจึฐืชึผึถื ืึทืขึฒืฉืึดืืชึถื ืึนืชึธื ืึฐืฉืึธืึทืจ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึฐืึธ ืึถืชึพืึทืึผึฐืจึดืืช ืึฐืึถืชึพืึทืึถืกึถื ืึฒืฉืึถืจ ื ึดืฉืึฐืึผึทืข ืึทืึฒืึนืชึถืืึธื
9.14. ืึถืจึถืฃ ืึดืึผึถื ึผึดื ืึฐืึทืฉืึฐืึดืืึตื ืึฐืึถืึฐืึถื ืึถืชึพืฉืึฐืึธื ืึดืชึผึทืึทืช ืึทืฉืึผึธืึธืึดื ืึฐืึถืขึฑืฉืึถื ืืึนืชึฐืึธ ืึฐืืึนืึพืขึธืฆืึผื ืึธืจึธื ืึดืึผึถื ึผืึผื
18.11. ืึฐืึนืึตืจ ืึธืึถืจ ืึฐืฉืึนืึตื ืืึนื ืึฐืึดืึผึฐืขึนื ึดื ืึฐืึนืจึตืฉื ืึถืึพืึทืึผึตืชึดืืื
18.15. ื ึธืึดืื ืึดืงึผึดืจึฐืึผึฐืึธ ืึตืึทืึถืืึธ ืึผึธืึนื ึดื ืึธืงึดืื ืึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึตืึธืื ืชึผึดืฉืึฐืึธืขืึผืื 18.16. ืึผึฐืึนื ืึฒืฉืึถืจึพืฉืึธืึทืึฐืชึผึธ ืึตืขึดื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึผึฐืึนืจึตื ืึผึฐืืึนื ืึทืงึผึธืึธื ืึตืืึนืจ ืึนื ืึนืกึตืฃ ืึดืฉืึฐืึนืขึท ืึถืชึพืงืึนื ืึฐืืึธื ืึฑืึนืึธื ืึฐืึถืชึพืึธืึตืฉื ืึทืึผึฐืึนืึธื ืึทืึผึนืืช ืึนืึพืึถืจึฐืึถื ืขืึนื ืึฐืึนื ืึธืืึผืชื
19.15. ืึนืึพืึธืงืึผื ืขึตื ืึถืึธื ืึผึฐืึดืืฉื ืึฐืึธืึพืขึธืึบื ืึผืึฐืึธืึพืึทืึผึธืืช ืึผึฐืึธืึพืึตืึฐื ืึฒืฉืึถืจ ืึถืึฑืึธื ืขึทืึพืคึผึดื ืฉืึฐื ึตื ืขึตืึดืื ืืึน ืขึทืึพืคึผึดื ืฉืึฐืึนืฉืึธืึพืขึตืึดืื ืึธืงืึผื ืึผึธืึธืจื
21.7. ืึฐืขึธื ืึผ ืึฐืึธืึฐืจืึผ ืึธืึตืื ืึผ ืึนื ืฉืคืื ืฉืึธืคึฐืืึผ ืึถืชึพืึทืึผึธื ืึทืึผึถื ืึฐืขึตืื ึตืื ืึผ ืึนื ืจึธืืึผื
21.19. ืึฐืชึธืคึฐืฉืืึผ ืืึน ืึธืึดืื ืึฐืึดืึผืึน ืึฐืืึนืฆึดืืืึผ ืึนืชืึน ืึถืึพืึดืงึฐื ึตื ืขึดืืจืึน ืึฐืึถืึพืฉืึทืขึทืจ ืึฐืงึนืืึนื
23.4. ืึนืึพืึธืึนื ืขึทืึผืึนื ึดื ืึผืืึนืึธืึดื ืึผึดืงึฐืึทื ืึฐืืึธื ืึผึทื ืึผืึนืจ ืขึฒืฉืึดืืจึดื ืึนืึพืึธืึนื ืึธืึถื ืึผึดืงึฐืึทื ืึฐืืึธื ืขึทืึพืขืึนืึธืื 23.5. ืขึทืึพืึผึฐืึทืจ ืึฒืฉืึถืจ ืึนืึพืงึดืึผึฐืืึผ ืึถืชึฐืึถื ืึผึทืึผึถืึถื ืึผืึทืึผึทืึดื ืึผึทืึผึถืจึถืึฐ ืึผึฐืฆึตืืชึฐืึถื ืึดืึผึดืฆึฐืจึธืึดื ืึทืึฒืฉืึถืจ ืฉืึธืึทืจ ืขึธืึถืืึธ ืึถืชึพืึผึดืึฐืขึธื ืึผึถืึพืึผึฐืขืึนืจ ืึดืคึผึฐืชืึนืจ ืึฒืจึทื ื ึทืึฒืจึทืึดื ืึฐืงึทืึฐืึถืึผึธื
23.7. ืึนืึพืชึดืึฐืจึนืฉื ืฉืึฐืึนืึธื ืึฐืึนืึธืชึธื ืึผึธืึพืึธืึถืืึธ ืึฐืขืึนืึธืื 23.8. ืึนืึพืชึฐืชึทืขึตื ืึฒืึนืึดื ืึผึดื ืึธืึดืืึธ ืืึผื ืึนืึพืชึฐืชึทืขึตื ืึดืฆึฐืจึดื ืึผึดืึพืึตืจ ืึธืึดืืชึธ ืึฐืึทืจึฐืฆืึนื
25.7. ืึฐืึดืึพืึนื ืึทืึฐืคึผึนืฅ ืึธืึดืืฉื ืึธืงึทืึทืช ืึถืชึพืึฐืึดืึฐืชึผืึน ืึฐืขึธืึฐืชึธื ืึฐืึดืึฐืชึผืึน ืึทืฉืึผึทืขึฐืจึธื ืึถืึพืึทืึผึฐืงึตื ึดืื ืึฐืึธืึฐืจึธื ืึตืึตืื ืึฐืึธืึดื ืึฐืึธืงึดืื ืึฐืึธืึดืื ืฉืึตื ืึผึฐืึดืฉืึฐืจึธืึตื ืึนื ืึธืึธื ืึทืึผึฐืึดืื
25.19. ืึฐืึธืึธื ืึผึฐืึธื ึดืืึท ืึฐืืึธื ืึฑืึนืึถืืึธ ืึฐืึธ ืึดืึผึธืึพืึนืึฐืึถืืึธ ืึดืกึผึธืึดืื ืึผึธืึธืจึถืฅ ืึฒืฉืึถืจ ืึฐืืึธืึพืึฑืึนืึถืืึธ ื ึนืชึตื ืึฐืึธ ื ึทืึฒืึธื ืึฐืจึดืฉืึฐืชึผึธืึผ ืชึผึดืึฐืึถื ืึถืชึพืึตืึถืจ ืขึฒืึธืึตืง ืึดืชึผึทืึทืช ืึทืฉืึผึธืึธืึดื ืึนื ืชึผึดืฉืึฐืึผึธืื
26.5. ืึฐืขึธื ึดืืชึธ ืึฐืึธืึทืจึฐืชึผึธ ืึดืคึฐื ึตื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึฒืจึทืึผึดื ืึนืึตื ืึธืึดื ืึทืึผึตืจึถื ืึดืฆึฐืจึทืึฐืึธื ืึทืึผึธืึธืจ ืฉืึธื ืึผึดืึฐืชึตื ืึฐืขึธื ืึทืึฐืึดืึพืฉืึธื ืึฐืืึนื ืึผึธืืึนื ืขึธืฆืึผื ืึธืจึธืื 26.6. ืึทืึผึธืจึตืขืึผ ืึนืชึธื ืึผ ืึทืึผึดืฆึฐืจึดืื ืึทืึฐืขึทื ึผืึผื ืึผ ืึทืึผึดืชึผึฐื ืึผ ืขึธืึตืื ืึผ ืขึฒืึนืึธื ืงึธืฉืึธืื 26.7. ืึทื ึผึดืฆึฐืขึทืง ืึถืึพืึฐืืึธื ืึฑืึนืึตื ืึฒืึนืชึตืื ืึผ ืึทืึผึดืฉืึฐืึทืข ืึฐืืึธื ืึถืชึพืงึนืึตื ืึผ ืึทืึผึทืจึฐื ืึถืชึพืขึธื ึฐืึตื ืึผ ืึฐืึถืชึพืขึฒืึธืึตื ืึผ ืึฐืึถืชึพืึทืึฒืฆึตื ืึผื 26.8. ืึทืึผืึนืฆึดืึตื ืึผ ืึฐืืึธื ืึดืึผึดืฆึฐืจึทืึดื ืึผึฐืึธื ืึฒืึธืงึธื ืึผืึดืึฐืจึนืขึท ื ึฐืืึผืึธื ืึผืึฐืึนืจึธื ืึผึธืึนื ืึผืึฐืึนืชืึนืช ืึผืึฐืึนืคึฐืชึดืืื 26.9. ืึทืึฐืึดืึตื ืึผ ืึถืึพืึทืึผึธืงืึนื ืึทืึผึถื ืึทืึผึดืชึผึถืึพืึธื ืึผ ืึถืชึพืึธืึธืจึถืฅ ืึทืึผึนืืช ืึถืจึถืฅ ืึธืึทืช ืึธืึธื ืึผืึฐืึธืฉืื
32.8. ืึผึฐืึทื ึฐืึตื ืขึถืึฐืืึนื ืึผืึนืึดื ืึผึฐืึทืคึฐืจึดืืืึน ืึผึฐื ึตื ืึธืึธื ืึทืฆึผึตื ืึผึฐืึปืึนืช ืขึทืึผึดืื ืึฐืึดืกึฐืคึผึทืจ ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตืื
32.36. ืึผึดืึพืึธืึดืื ืึฐืืึธื ืขึทืึผืึน ืึฐืขึทืึพืขึฒืึธืึธืื ืึดืชึฐื ึถืึธื ืึผึดื ืึดืจึฐืึถื ืึผึดืึพืึธืึฐืึทืช ืึธื ืึฐืึถืคึถืก ืขึธืฆืึผืจ ืึฐืขึธืืึผืื' '. 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: โLet me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.โ
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: โOur 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 brotherโs wife, then his brotherโs wife shall go up to the gate unto the elders, and say: โMy husbandโs brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husbandโs 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: โA 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 |
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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: โข Jonathan, brother of Judas โข Judah โข Judah (Amora) โข Judah, son of Jacob โข Judah, tribe of โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judas, death of โข Judea/Judah โข Simon, brother of Judas โข Tamar, Judahโs 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. ืึดืืฉื ืึฐืืึผืึดื ืึธืึธื ืึผึฐืฉืืึผืฉืึทื ืึทืึผึดืืจึธื ืึผืฉืึฐืืึน ืึธืจึฐืึผึณืึทื ืึผึถื ืึธืึดืืจ ืึผึถืึพืฉืึดืึฐืขึดื ืึผึถืึพืงึดืืฉื ืึดืืฉื ืึฐืึดืื ึดืื
7.4. ืึผึดื ื ึดืึฐืึผึทืจึฐื ืึผ ืึฒื ึดื ืึฐืขึทืึผึดื ืึฐืึทืฉืึฐืึดืื ืึทืึฒืจืึนื ืึผืึฐืึทืึผึตื ืึฐืึดืึผืึผ ืึทืขึฒืึธืึดืื ืึฐืึดืฉืึฐืคึธืืึนืช ื ึดืึฐืึผึทืจึฐื ืึผ ืึถืึฑืจึทืฉืึฐืชึผึดื ืึผึดื ืึตืื ืึทืฆึผึธืจ ืฉืึนืึถื ืึผึฐื ึตืึถืง ืึทืึผึถืึถืึฐื
7.8. ืึฐืึทืึผึถืึถืึฐ ืฉืึธื ืึดืึผึดื ึผึทืช ืึทืึผึดืืชึธื ืึถืึพืึผึตืืช ืึดืฉืึฐืชึผึตื ืึทืึผึทืึดื ืึฐืึธืึธื ื ึนืคึตื ืขึทืึพืึทืึผึดืึผึธื ืึฒืฉืึถืจ ืึถืกึฐืชึผึตืจ ืขึธืึถืืึธ ืึทืึผึนืืึถืจ ืึทืึผึถืึถืึฐ ืึฒืึทื ืึดืึฐืึผืึนืฉื ืึถืชึพืึทืึผึทืึฐืึผึธื ืขึดืึผึดื ืึผึทืึผึธืึดืช ืึทืึผึธืึธืจ ืึธืฆึธื ืึดืคึผึดื ืึทืึผึถืึถืึฐ ืึผืคึฐื ึตื ืึธืึธื ืึธืคืึผื
9.22. ืึผึทืึผึธืึดืื ืึฒืฉืึถืจึพื ึธืืึผ ืึธืึถื ืึทืึผึฐืืึผืึดืื ืึตืืึนืึฐืึตืืึถื ืึฐืึทืึนืึถืฉื ืึฒืฉืึถืจ ื ึถืึฐืคึผึทืึฐ ืึธืึถื ืึดืึผึธืืึนื ืึฐืฉืึดืึฐืึธื ืึผืึตืึตืึถื ืึฐืืึนื ืืึนื ืึทืขึฒืฉืืึนืช ืืึนืชึธื ืึฐืึตื ืึดืฉืึฐืชึผึถื ืึฐืฉืึดืึฐืึธื ืึผืึดืฉืึฐืืึนืึท ืึธื ืึนืช ืึดืืฉื ืึฐืจึตืขึตืืึผ ืึผืึทืชึผึธื ืึนืช ืึธืึถืึฐืืึนื ึดืืื
9.24. ืึผึดื ืึธืึธื ืึผึถืึพืึทืึผึฐืึธืชึธื ืึธืึฒืึธืึดื ืฆึนืจึตืจ ืึผึธืึพืึทืึผึฐืืึผืึดืื ืึธืฉืึทื ืขึทืึพืึทืึผึฐืืึผืึดืื ืึฐืึทืึผึฐืึธื ืึฐืึดืคึผึดืื ืคึผืึผืจ ืืึผื ืึทืึผืึนืจึธื ืึฐืึปืึผึธื ืึผืึฐืึทืึผึฐืึธืื' '. 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: โWill he even force the queen before me in the house?โ As the word went out of the kingโs mouth, they covered Hamanโs 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 |
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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: โข Alexandria, Judah Ha-Leviโs poetry and โข Ha-Levi, Judah โข Jonathan, brother of Judas โข Josiah, King of Judah, Judah, kingdom of โข Judah โข Judah (R.) โข Judah b. Ilaออi (R.) โข Judah bar Simon (R.) โข Judah ha-Nasi, Rabbi โข Judah the Patriarch, Rabbi โข Judah, Judahite โข Judah, and Egypt โข Judah, kingdom of, Jehoash, fiscal reforms of โข Judah, kingdom of, scale weights of โข Judah, kingdom/province of โข Judah, son of Jacob โข Judas โข Judas Maccabaeus โข Judas Maccabaeus, Judith, Book of โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judas Maccabeusnan, prays โข Moses b. Judah of Alexandria (R. Moses Grasso) โข Simon, brother of Judas โข Tamar, Judahโs daughter in law
Found in books: Berglund Crostini and Kelhoffer (2022) 220; Bezzel and Pfeiffer (2021) 178; Faรbeck 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. ืึทืชึผึตืึถื ืึผึตื ืึทืึผึดืงึฐืจึธื ืึถืชึพืฉืึฐืืึน ืึผึตืจึฐืฉืึนื ืึผึดื ืึธืึทืจ ืึผึตืจ ืึธืึดืืชึดื ืึผึฐืึถืจึถืฅ ื ึธืึฐืจึดืึผึธืื 2.23. ืึทืึฐืึดื ืึทืึผึธืึดืื ืึธืจึทืึผึดืื ืึธืึตื ืึทืึผึธืึธืช ืึถืึถืึฐ ืึดืฆึฐืจึทืึดื ืึทืึผึตืึธื ึฐืืึผ ืึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึดืึพืึธืขึฒืึนืึธื ืึทืึผึดืึฐืขึธืงืึผ ืึทืชึผึทืขึทื ืฉืึทืึฐืขึธืชึธื ืึถืึพืึธืึฑืึนืึดืื ืึดืึพืึธืขึฒืึนืึธืื' '
14.12. ืึฒืึนืึพืึถื ืึทืึผึธืึธืจ ืึฒืฉืึถืจ ืึผึดืึผึทืจึฐื ืึผ ืึตืึถืืึธ ืึฐืึดืฆึฐืจึทืึดื ืึตืืึนืจ ืึฒืึทื ืึดืึผึถื ึผืึผ ืึฐื ึทืขึทืึฐืึธื ืึถืชึพืึดืฆึฐืจึธืึดื ืึผึดื ืืึนื ืึธื ืึผ ืขึฒืึนื ืึถืชึพืึดืฆึฐืจึทืึดื ืึดืึผึปืชึตื ืึผ ืึผึทืึผึดืึฐืึผึธืจื
14.15. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืึทืึพืชึผึดืฆึฐืขึทืง ืึตืึธื ืึผึทืึผึตืจ ืึถืึพืึผึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึฐืึดืกึผึธืขืึผื
14.21. ืึทืึผึตื ืึนืฉืึถื ืึถืชึพืึธืืึน ืขึทืึพืึทืึผึธื ืึทืึผืึนืึถืึฐ ืึฐืืึธื ืึถืชึพืึทืึผึธื ืึผึฐืจืึผืึท ืงึธืึดืื ืขึทืึผึธื ืึผึธืึพืึทืึผึทืึฐืึธื ืึทืึผึธืฉืึถื ืึถืชึพืึทืึผึธื ืึถืึธืจึธืึธื ืึทืึผึดืึผึธืงึฐืขืึผ ืึทืึผึธืึดืื
15.1. ืึธื ืึธืฉืึดืืจึพืึนืฉืึถื ืึผืึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึถืชึพืึทืฉืึผึดืืจึธื ืึทืึผึนืืช ืึทืืืึธื ืึทืึผึนืืึฐืจืึผ ืึตืืึนืจ ืึธืฉืึดืืจึธื ืึทืืืึธื ืึผึดืึพืึธืึนื ืึผึธืึธื ืกืึผืก ืึฐืจึนืึฐืืึน ืจึธืึธื ืึทืึผึธืื
15.1. ื ึธืฉืึทืคึฐืชึผึธ ืึฐืจืึผืึฒืึธ ืึผึดืกึผึธืืึน ืึธื ืฆึธืึฒืืึผ ืึผึทืขืึนืคึถืจึถืช ืึผึฐืึทืึดื ืึทืึผึดืืจึดืืื 15.2. ืึทืชึผึดืงึผึทื ืึดืจึฐืึธื ืึทื ึผึฐืึดืืึธื ืึฒืืึนืช ืึทืึฒืจึนื ืึถืชึพืึทืชึผึนืฃ ืึผึฐืึธืึธืึผ ืึทืชึผึตืฆึถืืึธ ืึธืึพืึทื ึผึธืฉืึดืื ืึทืึฒืจึถืืึธ ืึผึฐืชึปืคึผึดืื ืึผืึดืึฐืึนืึนืชื 15.2. ืขึธืึผึดื ืึฐืึดืึฐืจึธืช ืึธืึผ ืึทืึฐืึดืึพืึดื ืึดืืฉืืึผืขึธื ืึถื ืึตืึดื ืึฐืึทื ึฐืึตืืึผ ืึฑืึนืึตื ืึธืึดื ืึทืึฒืจึนืึฐืึถื ึฐืืึผื 15.3. ืึฐืืึธื ืึดืืฉื ืึดืึฐืึธืึธื ืึฐืืึธื ืฉืึฐืืึนื
15.7. ืึผืึฐืจึนื ืึผึฐืืึนื ึฐืึธ ืชึผึทืึฒืจึนืก ืงึธืึถืืึธ ืชึผึฐืฉืึทืึผึทื ืึฒืจึนื ึฐืึธ ืึนืืึฐืึตืืึน ืึผึทืงึผึทืฉืื
15.11. ืึดืึพืึธืึนืึธื ืึผึธืึตืึดื ืึฐืืึธื ืึดื ืึผึธืึนืึธื ื ึถืึฐืึผึธืจ ืึผึทืงึผึนืึถืฉื ื ืึนืจึธื ืชึฐืึดืึผึนืช ืขึนืฉืึตื ืคึถืึถืื
15.12. ื ึธืึดืืชึธ ืึฐืึดืื ึฐืึธ ืชึผึดืึฐืึธืขึตืืึน ืึธืจึถืฅื
15.13. ื ึธืึดืืชึธ ืึฐืึทืกึฐืึผึฐืึธ ืขึทืึพืืึผ ืึผึธืึธืึฐืชึผึธ ื ึตืึทืึฐืชึผึธ ืึฐืขึธืึผึฐืึธ ืึถืึพื ึฐืึตื ืงึธืึฐืฉืึถืึธื
15.14. ืฉืึธืึฐืขืึผ ืขึทืึผึดืื ืึดืจึฐืึผึธืืึผื ืึดืื ืึธืึทื ืึนืฉืึฐืึตื ืคึผึฐืึธืฉืึถืชื
15.15. ืึธื ื ึดืึฐืึฒืืึผ ืึทืึผืึผืคึตื ืึฑืืึนื ืึตืืึตื ืืึนืึธื ืึนืืึฒืึตืืึน ืจึธืขึทื ื ึธืึนืืึผ ืึผึนื ืึนืฉืึฐืึตื ืึฐื ึธืขึทืื
15.16. ืชึผึดืคึผึนื ืขึฒืึตืืึถื ืึตืืึธืชึธื ืึธืคึทืึทื ืึผึดืึฐืึนื ืึฐืจืึนืขึฒืึธ ืึดืึผึฐืืึผ ืึผึธืึธืึถื ืขึทืึพืึทืขึฒืึนืจ ืขึทืึผึฐืึธ ืึฐืืึธื ืขึทืึพืึทืขึฒืึนืจ ืขึทืึพืืึผ ืงึธื ึดืืชึธื
15.17. ืชึผึฐืึดืึตืืึน ืึฐืชึดืึผึธืขึตืืึน ืึผึฐืึทืจ ื ึทืึฒืึธืชึฐืึธ ืึธืืึนื ืึฐืฉืึดืึฐืชึผึฐืึธ ืคึผึธืขึทืึฐืชึผึธ ืึฐืืึธื ืึดืงึผึฐืึธืฉื ืึฒืึนื ึธื ืึผืึนื ึฐื ืึผ ืึธืึถืืึธื
15.18. ืึฐืืึธื ืึดืึฐืึนืึฐ ืึฐืขึนืึธื ืึธืขึถืื
17.14. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืึผึฐืชึนื ืึนืืช ืึดืึผึธืจืึนื ืึผึทืกึผึตืคึถืจ ืึฐืฉืึดืื ืึผึฐืึธืึฐื ึตื ืึฐืืึนืฉืึปืขึท ืึผึดืึพืึธืึนื ืึถืึฐืึถื ืึถืชึพืึตืึถืจ ืขึฒืึธืึตืง ืึดืชึผึทืึทืช ืึทืฉืึผึธืึธืึดืื
19.5. ืึฐืขึทืชึผึธื ืึดืึพืฉืึธืืึนืขึท ืชึผึดืฉืึฐืึฐืขืึผ ืึผึฐืงึนืึดื ืึผืฉืึฐืึทืจึฐืชึผึถื ืึถืชึพืึผึฐืจึดืืชึดื ืึดืึฐืึดืืชึถื ืึดื ืกึฐืึปืึผึธื ืึดืึผึธืึพืึธืขึทืึผึดืื ืึผึดืึพืึดื ืึผึธืึพืึธืึธืจึถืฅื 19.6. ืึฐืึทืชึผึถื ืชึผึดืึฐืืึผึพืึดื ืึทืึฐืึถืึถืช ืึผึนืึฒื ึดืื ืึฐืืึนื ืงึธืืึนืฉื ืึตืึผึถื ืึทืึผึฐืึธืจึดืื ืึฒืฉืึถืจ ืชึผึฐืึทืึผึตืจ ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตืื
30.12. ืึผึดื ืชึดืฉืึผึธื ืึถืชึพืจึนืืฉื ืึผึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึดืคึฐืงึปืึตืืึถื ืึฐื ึธืชึฐื ืึผ ืึดืืฉื ืึผึนืคึถืจ ื ึทืคึฐืฉืืึน ืึทืืืึธื ืึผึดืคึฐืงึนื ืึนืชึธื ืึฐืึนืึพืึดืึฐืึถื ืึธืึถื ื ึถืึถืฃ ืึผึดืคึฐืงึนื ืึนืชึธืื 30.13. ืึถื ืึดืชึผึฐื ืึผ ืึผึธืึพืึธืขึนืึตืจ ืขึทืึพืึทืคึผึฐืงึปืึดืื ืึทืึฒืฆึดืืช ืึทืฉืึผึถืงึถื ืึผึฐืฉืึถืงึถื ืึทืงึผึนืึถืฉื ืขึถืฉืึฐืจึดืื ืึผึตืจึธื ืึทืฉืึผึถืงึถื ืึทืึฒืฆึดืืช ืึทืฉืึผึถืงึถื ืชึผึฐืจืึผืึธื ืึทืืืึธืื 30.14. ืึผึนื ืึธืขึนืึตืจ ืขึทืึพืึทืคึผึฐืงึปืึดืื ืึดืึผึถื ืขึถืฉืึฐืจึดืื ืฉืึธื ึธื ืึธืึธืขึฐืึธื ืึดืชึผึตื ืชึผึฐืจืึผืึทืช ืึฐืืึธืื 30.15. ืึถืขึธืฉืึดืืจ ืึนืึพืึทืจึฐืึผึถื ืึฐืึทืึผึทื ืึนื ืึทืึฐืขึดืื ืึดืึผึทืึฒืฆึดืืช ืึทืฉืึผึธืงึถื ืึธืชึตืช ืึถืชึพืชึผึฐืจืึผืึทืช ืึฐืืึธื ืึฐืึทืคึผึตืจ ืขึทืึพื ึทืคึฐืฉืึนืชึตืืึถืื 30.16. ืึฐืึธืงึทืึฐืชึผึธ ืึถืชึพืึผึถืกึถืฃ ืึทืึผึดืคึผึปืจึดืื ืึตืึตืช ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐื ึธืชึทืชึผึธ ืึนืชืึน ืขึทืึพืขึฒืึนืึทืช ืึนืึถื ืืึนืขึตื ืึฐืึธืึธื ืึดืึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐืึดืึผึธืจืึนื ืึดืคึฐื ึตื ืึฐืืึธื ืึฐืึทืคึผึตืจ ืขึทืึพื ึทืคึฐืฉืึนืชึตืืึถืื''. None | 2.22. And she bore a son, and he called his name Gershom; for he said: โI 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: โWherefore 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 fatherโs 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: โWrite 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. โWhen 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 sanctuaryโthe shekel is twenty gerahsโhalf 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 |
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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: โข Alexandria, Judah Ha-Leviโs poetry and โข Ha-Levi, Judah โข Hadasi, Judah โข Hezekiah, king of Judah โข Jesus, betrayal by Judas of โข Jonathan, brother of Judas โข Josephus Essenes, Judas, portrayal of โข Josiah, king of Judah โข Judah โข Judah (Amora) โข Judah (biblical figure) โข Judah (biblical) โข Judah (biblical), hidden blessing โข Judah (person) โข Judah (tribe) โข Judah Levi Tova of Nikopol โข Judah Maccabee โข Judah, โข Judah, Patriarch, โข Judah, Rabbi โข Judah, and Egypt โข Judah, kingdom of, Jehoash, fiscal reforms of โข Judah, kingdom/province of โข Judah, land of โข Judah, son of Jacob โข Judah, territory โข Judas โข Judas Maccabaeus โข Judas Maccabaeus, Brothers of โข Judas Maccabaeus, Judith, Book of โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judas Maccabeusnan, prays โข Judas of Gamala, rebellions of โข Judas of Gamala, the Galilean โข Judas, New Testament appearances of โข Judas, as Abraham-like figure โข Judas, betrayal of Jesus by โข Judas, death of โข Judas, mysteries of the kingdom revealed to โข Jude, Letter of โข Judea/Judah โข Manasseh, king of Judah โข Moses b. Judah of Alexandria (R. Moses Grasso) โข Origen, on Judas โข Rabbi (Judah the Patriarch) โข Shelah (son of Judah) โข Tamar (daughter-in-law of Judah) โข Tamar (daughter-in-law of Judah), daughter of Aram โข Tamar (daughter-in-law of Judah), daughter of Mardi โข Tamar (daughter-in-law of Judah), daughter of Shem โข Tamar and Judah โข Tamar, Judahโs daughter in law โข Testament of Judah โข cosmology, of the Gnostic world, revelation to Judas of โข pregnant, Tamar (daughter-in-law of Judah โข syntax, in the Gospel of Judas, โthat 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. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึฐืึดื ืึฐืึนืจึนืช ืึผึดืจึฐืงึดืืขึท ืึทืฉืึผึธืึทืึดื ืึฐืึทืึฐืึผึดืื ืึผึตืื ืึทืึผืึนื ืึผืึตืื ืึทืึผึธืึฐืึธื ืึฐืึธืืึผ ืึฐืึนืชึนืช ืึผืึฐืืึนืขึฒืึดืื ืึผืึฐืึธืึดืื ืึฐืฉืึธื ึดืืื
3.14. ืึทืึผึนืืึถืจ ืึฐืึนืึธื ืึฑืึนืึดืื ืึถืึพืึทื ึผึธืึธืฉื ืึผึดื ืขึธืฉืึดืืชึธ ืึผึนืืช ืึธืจืึผืจ ืึทืชึผึธื ืึดืึผึธืึพืึทืึผึฐืึตืึธื ืึผืึดืึผึนื ืึทืึผึทืช ืึทืฉืึผึธืึถื ืขึทืึพืึผึฐืึนื ึฐืึธ ืชึตืึตืึฐ ืึฐืขึธืคึธืจ ืชึผึนืืึทื ืึผึธืึพืึฐืึตื ืึทืึผึถืืึธื
6.1. ืึทืึฐืึดื ืึผึดืึพืึตืึตื ืึธืึธืึธื ืึธืจึนื ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึผืึธื ืึนืช ืึปืึผึฐืืึผ ืึธืึถืื
6.1. ืึทืึผืึนืึถื ื ึนืึท ืฉืึฐืึนืฉืึธื ืึธื ึดืื ืึถืชึพืฉืึตื ืึถืชึพืึธื ืึฐืึถืชึพืึธืคึถืชื 6.2. ืึทืึผึดืจึฐืืึผ ืึฐื ึตืึพืึธืึฑืึนืึดืื ืึถืชึพืึผึฐื ืึนืช ืึธืึธืึธื ืึผึดื ืึนืึนืช ืึตื ึผึธื ืึทืึผึดืงึฐืืึผ ืึธืึถื ื ึธืฉืึดืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึธืึธืจืึผื 6.2. ืึตืึธืขืึนืฃ ืึฐืึดืื ึตืืึผ ืึผืึดืึพืึทืึผึฐืึตืึธื ืึฐืึดืื ึธืึผ ืึดืึผึนื ืจึถืึถืฉื ืึธืึฒืึธืึธื ืึฐืึดืื ึตืืึผ ืฉืึฐื ึทืึดื ืึดืึผึนื ืึธืึนืืึผ ืึตืึถืืึธ ืึฐืึทืึฒืืึนืชื 6.3. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึนืึพืึธืืึนื ืจืึผืึดื ืึธืึธืึธื ืึฐืขึนืึธื ืึผึฐืฉืึทืึผึทื ืืึผื ืึธืฉืึธืจ ืึฐืึธืืึผ ืึธืึธืื ืึตืึธื ืึฐืขึถืฉืึฐืจึดืื ืฉืึธื ึธืื 6.4. ืึทื ึผึฐืคึดืึดืื ืึธืืึผ ืึธืึธืจึถืฅ ืึผึทืึผึธืึดืื ืึธืึตื ืึฐืึทื ืึทืึฒืจึตืึพืึตื ืึฒืฉืึถืจ ืึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึถืึพืึผึฐื ืึนืช ืึธืึธืึธื ืึฐืึธืึฐืืึผ ืึธืึถื ืึตืึผึธื ืึทืึผึดืึผึนืจึดืื ืึฒืฉืึถืจ ืึตืขืึนืึธื ืึทื ึฐืฉืึตื ืึทืฉืึผึตืื
6.8. ืึฐื ึนืึท ืึธืฆึธื ืึตื ืึผึฐืขึตืื ึตื ืึฐืืึธืื' '
10.8. ืึฐืืึผืฉื ืึธืึทื ืึถืชึพื ึดืึฐืจึนื ืืึผื ืึตืึตื ืึดืึฐืืึนืช ืึผึดืึผึนืจ ืึผึธืึธืจึถืฅื 10.9. ืืึผืึพืึธืึธื ืึดืึผึนืจึพืฆึทืึดื ืึดืคึฐื ึตื ืึฐืืึธื ืขึทืึพืึผึตื ืึตืึธืึทืจ ืึผึฐื ึดืึฐืจึนื ืึผึดืึผืึนืจ ืฆึทืึดื ืึดืคึฐื ึตื ืึฐืืึธืื
10.22. ืึผึฐื ึตื ืฉืึตื ืขึตืืึธื ืึฐืึทืฉืึผืึผืจ ืึฐืึทืจึฐืคึผึทืึฐืฉืึทื ืึฐืืึผื ืึทืึฒืจึธืื 12.11. ืึทืึฐืึดื ืึผึทืึฒืฉืึถืจ ืึดืงึฐืจึดืื ืึธืืึนื ืึดืฆึฐืจึธืึฐืึธื ืึทืึผึนืืึถืจ ืึถืึพืฉืึธืจึทื ืึดืฉืึฐืชึผืึน ืึดื ึผึตืึพื ึธื ืึธืึทืขึฐืชึผึดื ืึผึดื ืึดืฉืึผึธื ืึฐืคึทืชึพืึทืจึฐืึถื ืึธืชึผึฐื 12.12. ืึฐืึธืึธื ืึผึดืึพืึดืจึฐืืึผ ืึนืชึธืึฐ ืึทืึผึดืฆึฐืจึดืื ืึฐืึธืึฐืจืึผ ืึดืฉืึฐืชึผืึน ืึนืืช ืึฐืึธืจึฐืืึผ ืึนืชึดื ืึฐืึนืชึธืึฐ ืึฐืึทืึผืึผื 12.13. ืึดืึฐืจึดืึพื ึธื ืึฒืึนืชึดื ืึธืชึผึฐ ืึฐืึทืขึทื ืึดืืึทืึพืึดื ืึทืขึฒืืึผืจึตืึฐ ืึฐืึธืึฐืชึธื ื ึทืคึฐืฉืึดื ืึผึดืึฐืึธืึตืึฐื 12.14. ืึทืึฐืึดื ืึผึฐืืึนื ืึทืึฐืจึธื ืึดืฆึฐืจึธืึฐืึธื ืึทืึผึดืจึฐืืึผ ืึทืึผึดืฆึฐืจึดืื ืึถืชึพืึธืึดืฉืึผึธื ืึผึดืึพืึธืคึธื ืึดืื ืึฐืึนืื 12.15. ืึทืึผึดืจึฐืืึผ ืึนืชึธืึผ ืฉืึธืจึตื ืคึทืจึฐืขึนื ืึทืึฐืึทืึฐืืึผ ืึนืชึธืึผ ืึถืึพืคึผึทืจึฐืขึนื ืึทืชึผึปืงึผึทื ืึธืึดืฉืึผึธื ืึผึตืืช ืคึผึทืจึฐืขึนืื 12.16. ืึผืึฐืึทืึฐืจึธื ืึตืืึดืื ืึผึทืขึฒืืึผืจึธืึผ ืึทืึฐืึดืึพืืึน ืฆึนืืึพืึผืึธืงึธืจ ืึทืึฒืึนืจึดืื ืึทืขึฒืึธืึดืื ืึผืฉืึฐืคึธืึนืช ืึทืึฒืชึนื ึนืช ืึผืึฐืึทืึผึดืืื 12.17. ืึทืึฐื ึทืึผึทืข ืึฐืืึธื ืึถืชึพืคึผึทืจึฐืขึนื ื ึฐืึธืขึดืื ืึผึฐืึนืึดืื ืึฐืึถืชึพืึผึตืืชืึน ืขึทืึพืึผึฐืึทืจ ืฉืึธืจึทื ืึตืฉืึถืช ืึทืึฐืจึธืื 12.18. ืึทืึผึดืงึฐืจึธื ืคึทืจึฐืขึนื ืึฐืึทืึฐืจึธื ืึทืึผึนืืึถืจ ืึทืึพืึผึนืืช ืขึธืฉืึดืืชึธ ืึผึดื ืึธืึผึธื ืึนืึพืึดืึผึทืึฐืชึผึธ ืึผึดื ืึผึดื ืึดืฉืึฐืชึผึฐืึธ ืึดืืื 12.19. ืึธืึธื ืึธืึทืจึฐืชึผึธ ืึฒืึนืชึดื ืึดืื ืึธืึถืงึผึทื ืึนืชึธืึผ ืึดื ืึฐืึดืฉืึผึธื ืึฐืขึทืชึผึธื ืึดื ึผึตื ืึดืฉืึฐืชึผึฐืึธ ืงึทื ืึธืึตืึฐื
14.18. ืึผืึทืึฐืึผึดืึพืฆึถืึถืง ืึถืึถืึฐ ืฉืึธืึตื ืืึนืฆึดืื ืึถืึถื ืึธืึธืึดื ืึฐืืึผื ืึนืึตื ืึฐืึตื ืขึถืึฐืืึนืื
1
6.1. ืึฐืฉืึธืจึทื ืึตืฉืึถืช ืึทืึฐืจึธื ืึนื ืึธืึฐืึธื ืืึน ืึฐืึธืึผ ืฉืึดืคึฐืึธื ืึดืฆึฐืจึดืืช ืึผืฉืึฐืึธืึผ ืึธืึธืจื
1
6.1. ืึทืึผึนืืึถืจ ืึธืึผ ืึทืึฐืึทืึฐ ืึฐืืึธื ืึทืจึฐืึผึธื ืึทืจึฐืึผึถื ืึถืชึพืึทืจึฐืขึตืึฐ ืึฐืึนื ืึดืกึผึธืคึตืจ ืึตืจึนืื 16.2. ืึทืชึผึนืืึถืจ ืฉืึธืจึทื ืึถืึพืึทืึฐืจึธื ืึดื ึผึตืึพื ึธื ืขึฒืฆึธืจึทื ึดื ืึฐืืึธื ืึดืึผึถืึถืช ืึผึนืึพื ึธื ืึถืึพืฉืึดืคึฐืึธืชึดื ืืึผืึทื ืึดืึผึธื ึถื ืึดืึผึถื ึผึธื ืึทืึผึดืฉืึฐืึทืข ืึทืึฐืจึธื ืึฐืงืึนื ืฉืึธืจึธืื
17.4. ืึฒื ึดื ืึดื ึผึตื ืึฐืจึดืืชึดื ืึดืชึผึธืึฐ ืึฐืึธืึดืืชึธ ืึฐืึทื ืึฒืืึนื ืึผืึนืึดืื
22.1. ืึทืึฐืึดื ืึทืึทืจ ืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึฐืึธืึฑืึนืึดืื ื ึดืกึผึธื ืึถืชึพืึทืึฐืจึธืึธื ืึทืึผึนืืึถืจ ืึตืึธืื ืึทืึฐืจึธืึธื ืึทืึผึนืืึถืจ ืึดื ึผึตื ึดืื
22.1. ืึทืึผึดืฉืึฐืึทื ืึทืึฐืจึธืึธื ืึถืชึพืึธืืึน ืึทืึผึดืงึผึทื ืึถืชึพืึทืึผึทืึฒืึถืึถืช ืึดืฉืึฐืึนื ืึถืชึพืึผึฐื ืึนื 22.2. ืึทืึฐืึดื ืึทืึฒืจึตื ืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึทืึผึปืึผึทื ืึฐืึทืึฐืจึธืึธื ืึตืืึนืจ ืึดื ึผึตื ืึธืึฐืึธื ืึดืึฐืึผึธื ืึทืึพืึดืื ืึผึธื ึดืื ืึฐื ึธืืึนืจ ืึธืึดืืึธื 22.2. ืึทืึผึนืืึถืจ ืงึทืึพื ึธื ืึถืชึพืึผึดื ึฐืึธ ืึถืชึพืึฐืึดืืึฐืึธ ืึฒืฉืึถืจึพืึธืึทืึฐืชึผึธ ืึถืชึพืึดืฆึฐืึธืง ืึฐืึถืึฐึพืึฐืึธ ืึถืึพืึถืจึถืฅ ืึทืึผึนืจึดืึผึธื ืึฐืึทืขึฒืึตืืึผ ืฉืึธื ืึฐืขึนืึธื ืขึทื ืึทืึทื ืึถืึธืจึดืื ืึฒืฉืึถืจ ืึนืึทืจ ืึตืึถืืึธื 22.3. ืึทืึผึทืฉืึฐืึผึตื ืึทืึฐืจึธืึธื ืึผึทืึผึนืงึถืจ ืึทืึผึทืึฒืึนืฉื ืึถืชึพืึฒืึนืจืึน ืึทืึผึดืงึผึทื ืึถืชึพืฉืึฐื ึตื ื ึฐืขึธืจึธืื ืึดืชึผืึน ืึฐืึตืช ืึดืฆึฐืึธืง ืึผึฐื ืึน ืึทืึฐืึทืงึผึทืข ืขึฒืฆึตื ืขึนืึธื ืึทืึผึธืงึธื ืึทืึผึตืึถืึฐ ืึถืึพืึทืึผึธืงืึนื ืึฒืฉืึถืจึพืึธืึทืจึพืืึน ืึธืึฑืึนืึดืืื
22.12. ืึทืึผึนืืึถืจ ืึทืึพืชึผึดืฉืึฐืึทื ืึธืึฐืึธ ืึถืึพืึทื ึผึทืขึทืจ ืึฐืึทืึพืชึผึทืขึทืฉื ืืึน ืึฐืืึผืึผึธื ืึผึดื ืขึทืชึผึธื ืึธืึทืขึฐืชึผึดื ืึผึดืึพืึฐืจึตื ืึฑืึนืึดืื ืึทืชึผึธื ืึฐืึนื ืึธืฉืึทืึฐืชึผึธ ืึถืชึพืึผึดื ึฐืึธ ืึถืชึพืึฐืึดืืึฐืึธ ืึดืึผึถื ึผึดืื
22.14. ืึทืึผึดืงึฐืจึธื ืึทืึฐืจึธืึธื ืฉืึตืึพืึทืึผึธืงืึนื ืึทืืึผื ืึฐืืึธื ืึดืจึฐืึถื ืึฒืฉืึถืจ ืึตืึธืึตืจ ืึทืึผืึนื ืึผึฐืึทืจ ืึฐืืึธื ืึตืจึธืึถืื
22.17. ืึผึดืึพืึธืจึตืึฐ ืึฒืึธืจึถืึฐืึธ ืึฐืึทืจึฐืึผึธื ืึทืจึฐืึผึถื ืึถืชึพืึทืจึฐืขึฒืึธ ืึผึฐืืึนืึฐืึตื ืึทืฉืึผึธืึทืึดื ืึฐืึทืืึนื ืึฒืฉืึถืจ ืขึทืึพืฉืึฐืคึทืช ืึทืึผึธื ืึฐืึดืจึทืฉื ืึทืจึฐืขึฒืึธ ืึตืช ืฉืึทืขึทืจ ืึนืึฐืึธืืื
30.37. ืึทืึผึดืงึผึทืึพืืึน ืึทืขึฒืงึนื ืึทืงึผึทื ืึดืึฐื ึถื ืึทื ืึฐืืึผื ืึฐืขึถืจึฐืืึนื ืึทืึฐืคึทืฆึผึตื ืึผึธืึตื ืคึผึฐืฆึธืืึนืช ืึฐืึธื ืึนืช ืึทืึฐืฉืึนืฃ ืึทืึผึธืึธื ืึฒืฉืึถืจ ืขึทืึพืึทืึผึทืงึฐืืึนืชื
31.2. ืึทืึผึดืึฐื ึนื ืึทืขึฒืงึนื ืึถืชึพืึตื ืึธืึธื ืึธืึฒืจึทืึผึดื ืขึทืึพืึผึฐืึดื ืึดืึผึดืื ืืึน ืึผึดื ืึนืจึตืึท ืืึผืื
31.2. ืึทืึผึทืจึฐื ืึทืขึฒืงึนื ืึถืชึพืคึผึฐื ึตื ืึธืึธื ืึฐืึดื ึผึตื ืึตืื ึถื ึผืึผ ืขึดืึผืึน ืึผึดืชึฐืืึนื ืฉืึดืึฐืฉืืึนืื
38.2. ืึทืึผึดืฉืึฐืึทื ืึฐืืึผืึธื ืึถืชึพืึผึฐืึดื ืึธืขึดืึผึดืื ืึผึฐืึทื ืจึตืขึตืืึผ ืึธืขึฒืึปืึผึธืึดื ืึธืงึทืึทืช ืึธืขึตืจึธืืึนื ืึดืึผึทื ืึธืึดืฉืึผึธื ืึฐืึนื ืึฐืฆึธืึธืึผื
38.2. ืึทืึผึทืจึฐืึพืฉืึธื ืึฐืืึผืึธื ืึผึทืชึพืึดืืฉื ืึผึฐื ึทืขึฒื ึดื ืึผืฉืึฐืืึน ืฉืืึผืขึท ืึทืึผึดืงึผึธืึถืึธ ืึทืึผึธืึนื ืึตืึถืืึธื
38.11. ืึทืึผึนืืึถืจ ืึฐืืึผืึธื ืึฐืชึธืึธืจ ืึผึทืึผึธืชืึน ืฉืึฐืึดื ืึทืึฐืึธื ึธื ืึตืืชึพืึธืึดืืึฐ ืขึทืึพืึดืึฐืึผึทื ืฉืึตืึธื ืึฐื ึดื ืึผึดื ืึธืึทืจ ืคึผึถืึพืึธืืึผืช ืึผึทืึพืืึผื ืึผึฐืึถืึธืื ืึทืชึผึตืึถืึฐ ืชึผึธืึธืจ ืึทืชึผึตืฉืึถื ืึผึตืืช ืึธืึดืืึธื
38.14. ืึทืชึผึธืกึทืจ ืึผึดืึฐืึตื ืึทืึฐืึฐื ืึผืชึธืึผ ืึตืขึธืึถืืึธ ืึทืชึผึฐืึทืก ืึผึทืฆึผึธืขึดืืฃ ืึทืชึผึดืชึฐืขึทืึผึธืฃ ืึทืชึผึตืฉืึถื ืึผึฐืคึถืชึทื ืขึตืื ึทืึดื ืึฒืฉืึถืจ ืขึทืึพืึผึถืจึถืึฐ ืชึผึดืึฐื ึธืชึธื ืึผึดื ืจึธืึฒืชึธื ืึผึดืึพืึธืึทื ืฉืึตืึธื ืึฐืึดืื ืึนืึพื ึดืชึผึฐื ึธื ืืึน ืึฐืึดืฉืึผึธืื
38.18. ืึทืึผึนืืึถืจ ืึธื ืึธืขึตืจึธืืึนื ืึฒืฉืึถืจ ืึถืชึผึถืึพืึผึธืึฐ ืึทืชึผึนืืึถืจ ืึนืชึธืึฐืึธ ืึผืคึฐืชึดืืึถืึธ ืึผืึทืึผึฐืึธ ืึฒืฉืึถืจ ืึผึฐืึธืึถืึธ ืึทืึผึดืชึผึถืึพืึผึธืึผ ืึทืึผึธืึนื ืึตืึถืืึธ ืึทืชึผึทืึทืจ ืืึนื 38.19. ืึทืชึผึธืงึธื ืึทืชึผึตืึถืึฐ ืึทืชึผึธืกึทืจ ืฆึฐืขึดืืคึธืึผ ืึตืขึธืึถืืึธ ืึทืชึผึดืึฐืึผึทืฉื ืึผึดืึฐืึตื ืึทืึฐืึฐื ืึผืชึธืึผื
38.23. ืึทืึผึนืืึถืจ ืึฐืืึผืึธื ืชึผึดืงึผึทืึพืึธืึผ ืคึผึถื ื ึดืึฐืึถื ืึธืืึผื ืึดื ึผึตื ืฉืึธืึทืึฐืชึผึดื ืึทืึผึฐืึดื ืึทืึผึถื ืึฐืึทืชึผึธื ืึนื ืึฐืฆึธืืชึธืึผื
38.24. ืึทืึฐืึดื ืึผึฐืึดืฉืึฐืึนืฉื ืึณืึธืฉืึดืื ืึทืึผึปืึผึทื ืึดืืืึผืึธื ืึตืืึนืจ ืึธื ึฐืชึธื ืชึผึธืึธืจ ืึผึทืึผึธืชึถืึธ ืึฐืึทื ืึดื ึผึตื ืึธืจึธื ืึดืึฐื ืึผื ึดืื ืึทืึผึนืืึถืจ ืึฐืืึผืึธื ืืึนืฆึดืืืึผืึธ ืึฐืชึดืฉืึผึธืจึตืฃื
38.25. ืึดืื ืืึผืฆึตืืช ืึฐืึดืื ืฉืึธืึฐืึธื ืึถืึพืึธืึดืืึธ ืึตืืึนืจ ืึฐืึดืืฉื ืึฒืฉืึถืจึพืึตืึผึถื ืึผืึน ืึธื ึนืึดื ืึธืจึธื ืึทืชึผึนืืึถืจ ืึทืึผึถืจึพื ึธื ืึฐืึดื ืึทืึนืชึถืึถืช ืึฐืึทืคึผึฐืชึดืืึดืื ืึฐืึทืึผึทืึผึถื ืึธืึตืึผึถืื
38.26. ืึทืึผึทืึผึตืจ ืึฐืืึผืึธื ืึทืึผึนืืึถืจ ืฆึธืึฐืงึธื ืึดืึผึถื ึผึดื ืึผึดืึพืขึทืึพืึผึตื ืึนืึพื ึฐืชึทืชึผึดืืึธ ืึฐืฉืึตืึธื ืึฐื ึดื ืึฐืึนืึพืึธืกึทืฃ ืขืึนื ืึฐืึทืขึฐืชึผึธืื
38.28. ืึทืึฐืึดื ืึฐืึดืึฐืชึผึธืึผ ืึทืึผึดืชึผึถืึพืึธื ืึทืชึผึดืงึผึทื ืึทืึฐืึทืึผึถืึถืช ืึทืชึผึดืงึฐืฉืึนืจ ืขึทืึพืึธืืึน ืฉืึธื ึดื ืึตืืึนืจ ืึถื ืึธืฆึธื ืจึดืืฉืึนื ึธืื
38.29. ืึทืึฐืึดื ืึผึฐืึตืฉืึดืื ืึธืืึน ืึฐืึดื ึผึตื ืึธืฆึธื ืึธืึดืื ืึทืชึผึนืืึถืจ ืึทืึพืคึผึธืจึทืฆึฐืชึผึธ ืขึธืึถืืึธ ืคึผึธืจึถืฅ ืึทืึผึดืงึฐืจึธื ืฉืึฐืืึน ืคึผึธืจึถืฅื
39.7. ืึทืึฐืึดื ืึทืึทืจ ืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึทืชึผึดืฉืึผึธื ืึตืฉืึถืชึพืึฒืึนื ึธืื ืึถืชึพืขึตืื ึถืืึธ ืึถืึพืืึนืกึตืฃ ืึทืชึผึนืืึถืจ ืฉืึดืึฐืึธื ืขึดืึผึดืื 39.8. ืึทืึฐืึธืึตื ืึทืึผึนืืึถืจ ืึถืึพืึตืฉืึถืช ืึฒืึนื ึธืื ืึตื ืึฒืึนื ึดื ืึนืึพืึธืึทืข ืึดืชึผึดื ืึทืึพืึผึทืึผึธืึดืช ืึฐืึนื ืึฒืฉืึถืจึพืึถืฉืึพืืึน ื ึธืชึทื ืึผึฐืึธืึดืื 39.9. ืึตืื ึถื ึผืึผ ืึธืืึนื ืึผึทืึผึทืึดืช ืึทืึผึถื ืึดืึผึถื ึผึดื ืึฐืึนืึพืึธืฉืึทืึฐ ืึดืึผึถื ึผึดื ืึฐืืึผืึธื ืึผึดื ืึดืึพืืึนืชึธืึฐ ืึผึทืึฒืฉืึถืจ ืึทืชึผึฐึพืึดืฉืึฐืชึผืึน ืึฐืึตืืึฐ ืึถืขึฑืฉืึถื ืึธืจึธืขึธื ืึทืึผึฐืึนืึธื ืึทืึผึนืืช ืึฐืึธืึธืืชึดื ืึตืืึนืึดืืื 39.11. ืึทืึฐืึดื ืึผึฐืึทืึผืึนื ืึทืึผึถื ืึทืึผึธืึนื ืึทืึผึทืึฐืชึธื ืึทืขึฒืฉืืึนืช ืึฐืึทืืึฐืชึผืึน ืึฐืึตืื ืึดืืฉื ืึตืึทื ึฐืฉืึตื ืึทืึผึทืึดืช ืฉืึธื ืึผึทืึผึธืึดืชื 39.12. ืึทืชึผึดืชึฐืคึผึฐืฉืึตืืึผ ืึผึฐืึดืึฐืืึน ืึตืืึนืจ ืฉืึดืึฐืึธื ืขึดืึผึดื ืึทืึผึทืขึฒืึนื ืึผึดืึฐืืึน ืึผึฐืึธืึธืึผ ืึทืึผึธื ึธืก ืึทืึผึตืฆึตื ืึทืืึผืฆึธืื 39.13. ืึทืึฐืึดื ืึผึดืจึฐืืึนืชึธืึผ ืึผึดืึพืขึธืึทื ืึผึดืึฐืืึน ืึผึฐืึธืึธืึผ ืึทืึผึธื ึธืก ืึทืืึผืฆึธืื 39.14. ืึทืชึผึดืงึฐืจึธื ืึฐืึทื ึฐืฉืึตื ืึตืืชึธืึผ ืึทืชึผึนืืึถืจ ืึธืึถื ืึตืืึนืจ ืจึฐืืึผ ืึตืึดืื ืึธื ืึผ ืึดืืฉื ืขึดืึฐืจึดื ืึฐืฆึทืึถืง ืึผึธื ืึผ ืึผึธื ืึตืึทื ืึดืฉืึฐืึผึทื ืขึดืึผึดื ืึธืึถืงึฐืจึธื ืึผึฐืงืึนื ืึผึธืืึนืื 39.15. ืึทืึฐืึดื ืึฐืฉืึธืึฐืขืึน ืึผึดืึพืึฒืจึดืืึนืชึดื ืงืึนืึดื ืึธืึถืงึฐืจึธื ืึทืึผึทืขึฒืึนื ืึผึดืึฐืืึน ืึถืฆึฐืึดื ืึทืึผึธื ึธืก ืึทืึผึตืฆึตื ืึทืืึผืฆึธืื 39.16. ืึทืชึผึทื ึผึทื ืึผึดืึฐืืึน ืึถืฆึฐืึธืึผ ืขึทืึพืึผืึนื ืึฒืึนื ึธืื ืึถืึพืึผึตืืชืึนื 39.17. ืึทืชึผึฐืึทืึผึตืจ ืึตืึธืื ืึผึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึตืืึนืจ ืึผึธืึพืึตืึทื ืึธืขึถืึถื ืึธืขึดืึฐืจึดื ืึฒืฉืึถืจึพืึตืึตืืชึธ ืึผึธื ืึผ ืึฐืฆึทืึถืง ืึผึดืื 39.18. ืึทืึฐืึดื ืึผึทืึฒืจึดืืึดื ืงืึนืึดื ืึธืึถืงึฐืจึธื ืึทืึผึทืขึฒืึนื ืึผึดืึฐืืึน ืึถืฆึฐืึดื ืึทืึผึธื ึธืก ืึทืืึผืฆึธืื
49.6. ืึผึฐืกึนืึธื ืึทืึพืชึผึธืึนื ื ึทืคึฐืฉืึดื ืึผึดืงึฐืึธืึธื ืึทืึพืชึผึตืึทื ืึผึฐืึนืึดื ืึผึดื ืึฐืึทืคึผึธื ืึธืจึฐืืึผ ืึดืืฉื ืึผืึดืจึฐืฆึนื ึธื ืขึดืงึผึฐืจืึผึพืฉืืึนืจื
49.8. ืึฐืืึผืึธื ืึทืชึผึธื ืืึนืืึผืึธ ืึทืึถืืึธ ืึธืึฐืึธ ืึผึฐืขึนืจึถืฃ ืึนืึฐืึถืืึธ ืึดืฉืึฐืชึผึทืึฒืึผืึผ ืึฐืึธ ืึผึฐื ึตื ืึธืึดืืึธื 49.9. ืึผืึผืจ ืึทืจึฐืึตื ืึฐืืึผืึธื ืึดืึผึถืจึถืฃ ืึผึฐื ึดื ืขึธืึดืืชึธ ืึผึธืจึทืข ืจึธืึทืฅ ืึผึฐืึทืจึฐืึตื ืึผืึฐืึธืึดืื ืึดื ืึฐืงึดืืึถื ึผืึผื''. None | 1.14. And God said: โLet 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: โBecause 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: โMy 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: โLike 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: โBehold 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 Pharaohโs 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 Abramโs wife. 12.18. And Pharaoh called Abram, and said: โWhat 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 Abramโs wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. 16.2. And Sarai said unto Abram: โBehold 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. โAs 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: โAbrahamโ; and he said: โHere am I.โ 22.2. And He said: โTake 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: โLay 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: โIn 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: โRemain a widow in thy fatherโs house, till Shelah my son be grown upโ; for he said: โLest he also die, like his brethren.โ And Tamar went and dwelt in her fatherโs 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: โWhat pledge shall I give thee?โ And she said: โThy 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: โLet 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: โTamar thy daughter-in-law hath played the harlot; and moreover, behold, she is with child by harlotry.โ And Judah said: โBring her forth, and let her be burnt.โ
38.25. When she was brought forth, she sent to her father-in-law, saying: โBy the man, whose these are, am I with childโ; and she said: โDiscern, I pray thee, whose are these, the signet, and the cords, and the staff.โ
38.26. And Judah acknowledged them, and said: โShe 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: โThis 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: โWherefore 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 masterโs wife cast her eyes upon Joseph; and she said: โLie with me.โ 39.8. But he refused, and said unto his masterโs wife: โBehold, 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: โLie 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: โSee, 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: โThe 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 fatherโs sons shall bow down before thee. 49.9. Judah is a lionโs 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 rulerโs staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.' '. None |
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7. Hebrew Bible, Joel, 2.16-2.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Judah โข Judah bar Ilai (Tanna) โข Judas Maccabaeus โข Judas Maccabeus โข Judas Maccabeusnan, prays โข 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. ืึดืกึฐืคืึผึพืขึธื ืงึทืึผึฐืฉืืึผ ืงึธืึธื ืงึดืึฐืฆืึผ ืึฐืงึตื ึดืื ืึดืกึฐืคืึผ ืขืึนืึธืึดืื ืึฐืึนื ึฐืงึตื ืฉืึธืึธืึดื ืึตืฆึตื ืึธืชึธื ืึตืึถืึฐืจืึน ืึฐืึทืึผึธื ืึตืึปืคึผึธืชึธืึผื 2.17. ืึผึตืื ืึธืืึผืึธื ืึฐืึทืึผึดืึฐืึผึตืึท ืึดืึฐืึผืึผ ืึทืึผึนืึฒื ึดืื ืึฐืฉืึธืจึฐืชึตื ืึฐืืึธื ืึฐืึนืืึฐืจืึผ ืืึผืกึธื ืึฐืืึธื ืขึทืึพืขึทืึผึถืึธ ืึฐืึทืึพืชึผึดืชึผึตื ื ึทืึฒืึธืชึฐืึธ ืึฐืึถืจึฐืคึผึธื ืึดืึฐืฉืึธืึพืึผึธื ืึผืึนืึดื ืึธืึผึธื ืึนืืึฐืจืึผ ืึธืขึทืึผึดืื ืึทืึผึตื ืึฑืึนืึตืืึถืื' '. 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: โSpare 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 |
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8. Hebrew Bible, Leviticus, 19.18, 27.3-27.8, 27.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Josiah, King of Judah, Judah, kingdom of โข Judah โข Judah, kingdom of โข Judah, kingdom of, Jehoash, fiscal reforms of โข Judah, kingdom of, scale weights of โข Judas Iscariot โข Judas, the thirty pieces of silver of โข Jude, letter of โข 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. ืึนืึพืชึดืงึผึนื ืึฐืึนืึพืชึดืึผึนืจ ืึถืชึพืึผึฐื ึตื ืขึทืึผึถืึธ ืึฐืึธืึทืึฐืชึผึธ ืึฐืจึตืขึฒืึธ ืึผึธืืึนืึธ ืึฒื ึดื ืึฐืืึธืื
27.3. ืึฐืึธืึธื ืขึถืจึฐืึผึฐืึธ ืึทืึผึธืึธืจ ืึดืึผึถื ืขึถืฉืึฐืจึดืื ืฉืึธื ึธื ืึฐืขึทื ืึผึถืึพืฉืึดืฉืึผึดืื ืฉืึธื ึธื ืึฐืึธืึธื ืขึถืจึฐืึผึฐืึธ ืึฒืึดืฉืึผึดืื ืฉืึถืงึถื ืึผึถืกึถืฃ ืึผึฐืฉืึถืงึถื ืึทืงึผึนืึถืฉืื
27.3. ืึฐืึธืึพืึทืขึฐืฉืึทืจ ืึธืึธืจึถืฅ ืึดืึผึถืจึทืข ืึธืึธืจึถืฅ ืึดืคึผึฐืจึดื ืึธืขึตืฅ ืึทืืืึธื ืืึผื ืงึนืึถืฉื ืึทืืืึธืื 27.4. ืึฐืึดืึพื ึฐืงึตืึธื ืึดืื ืึฐืึธืึธื ืขึถืจึฐืึผึฐืึธ ืฉืึฐืึนืฉืึดืื ืฉืึธืงึถืื 27.5. ืึฐืึดื ืึดืึผึถืึพืึธืึตืฉื ืฉืึธื ึดืื ืึฐืขึทื ืึผึถืึพืขึถืฉืึฐืจึดืื ืฉืึธื ึธื ืึฐืึธืึธื ืขึถืจึฐืึผึฐืึธ ืึทืึผึธืึธืจ ืขึถืฉืึฐืจึดืื ืฉืึฐืงึธืึดืื ืึฐืึทื ึผึฐืงึตืึธื ืขึฒืฉืึถืจึถืช ืฉืึฐืงึธืึดืืื 27.6. ืึฐืึดื ืึดืึผึถืึพืึนืึถืฉื ืึฐืขึทื ืึผึถืึพืึธืึตืฉื ืฉืึธื ึดืื ืึฐืึธืึธื ืขึถืจึฐืึผึฐืึธ ืึทืึผึธืึธืจ ืึฒืึดืฉืึผึธื ืฉืึฐืงึธืึดืื ืึผึธืกึถืฃ ืึฐืึทื ึผึฐืงึตืึธื ืขึถืจึฐืึผึฐืึธ ืฉืึฐืึนืฉืึถืช ืฉืึฐืงึธืึดืื ืึผึธืกึถืฃื 27.7. ืึฐืึดื ืึดืึผึถืึพืฉืึดืฉืึผึดืื ืฉืึธื ึธื ืึธืึทืขึฐืึธื ืึดืึพืึธืึธืจ ืึฐืึธืึธื ืขึถืจึฐืึผึฐืึธ ืึฒืึดืฉืึผึธื ืขึธืฉืึธืจ ืฉืึธืงึถื ืึฐืึทื ึผึฐืงึตืึธื ืขึฒืฉืึธืจึธื ืฉืึฐืงึธืึดืืื 27.8. ืึฐืึดืึพืึธืึฐ ืืึผื ืึตืขึถืจึฐืึผึถืึธ ืึฐืึถืขึฑืึดืืืึน ืึดืคึฐื ึตื ืึทืึผึนืึตื ืึฐืึถืขึฑืจึดืืึฐ ืึนืชืึน ืึทืึผึนืึตื ืขึทืึพืคึผึดื ืึฒืฉืึถืจ ืชึผึทืฉืึผึดืื ืึทื ืึทื ึผึนืึตืจ ืึทืขึฒืจึดืืึถื ึผืึผ ืึทืึผึนืึตืื
27.25. ืึฐืึธืึพืขึถืจึฐืึผึฐืึธ ืึดืึฐืึถื ืึผึฐืฉืึถืงึถื ืึทืงึผึนืึถืฉื ืขึถืฉืึฐืจึดืื ืึผึตืจึธื ืึดืึฐืึถื ืึทืฉืึผึธืงึถืื' '. 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 |
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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: โข Jesus, descendant of Judah and Levi โข Josiah, King of Judah, Judah, kingdom of โข Judah โข Judah (Amora) โข Judah (kingdom) โข Judah (tribe) โข Judah Maccabee โข Judah bar Simon (R.) โข Judah, kingdom of, Jehoash, fiscal reforms of โข Judah, kingdom of, Levitical settlements of โข Judah, kingdom of, scale weights of โข Judas โข Judas Maccabaeus โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judas the Galilaean โข Judas, death of โข Judea/Judah โข Manasseh, king of Judah โข Mary (mother of Jesus), descendant of Judah โข Origen, on Judas โข R. Judah the Prince โข Rabbi Judah the Prince โข Tamar, Judahโs 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. ืึฐืึธืงึทืึฐืชึผึธ ืึฒืึตืฉืึถืช ืึฒืึตืฉืึถืช ืฉืึฐืงึธืึดืื ืึทืึผึปืึฐืึผึนืึถืช ืึผึฐืฉืึถืงึถื ืึทืงึผึนืึถืฉื ืชึผึดืงึผึธื ืขึถืฉืึฐืจึดืื ืึผึตืจึธื ืึทืฉืึผึธืงึถืื
18.16. ืึผืคึฐืืึผืึธื ืึดืึผึถืึพืึนืึถืฉื ืชึผึดืคึฐืึผึถื ืึผึฐืขึถืจึฐืึผึฐืึธ ืึผึถืกึถืฃ ืึฒืึตืฉืึถืช ืฉืึฐืงึธืึดืื ืึผึฐืฉืึถืงึถื ืึทืงึผึนืึถืฉื ืขึถืฉืึฐืจึดืื ืึผึตืจึธื ืืึผืื
20.8. ืงึทื ืึถืชึพืึทืึผึทืึผึถื ืึฐืึทืงึฐืึตื ืึถืชึพืึธืขึตืึธื ืึทืชึผึธื ืึฐืึทืึฒืจึนื ืึธืึดืืึธ ืึฐืึดืึผึทืจึฐืชึผึถื ืึถืึพืึทืกึผึถืึทืข ืึฐืขึตืื ึตืืึถื ืึฐื ึธืชึทื ืึตืืึธืื ืึฐืืึนืฆึตืืชึธ ืึธืึถื ืึทืึดื ืึดืึพืึทืกึผึถืึทืข ืึฐืึดืฉืึฐืงึดืืชึธ ืึถืชึพืึธืขึตืึธื ืึฐืึถืชึพืึผึฐืขึดืืจึธืื
21.2. ืึทืึผึดืึผึทืจ ืึดืฉืึฐืจึธืึตื ื ึถืึถืจ ืึทืืืึธื ืึทืึผึนืืึทืจ ืึดืึพื ึธืชึนื ืชึผึดืชึผึตื ืึถืชึพืึธืขึธื ืึทืึผึถื ืึผึฐืึธืึดื ืึฐืึทืึฒืจึทืึฐืชึผึดื ืึถืชึพืขึธืจึตืืึถืื
21.2. ืึผืึดืึผึธืืึนืช ืึทืึผึทืึฐื ืึฒืฉืึถืจ ืึผึดืฉืึฐืึตื ืืึนืึธื ืจึนืืฉื ืึทืคึผึดืกึฐืึผึธื ืึฐื ึดืฉืึฐืงึธืคึธื ืขึทืึพืคึผึฐื ึตื ืึทืึฐืฉืึดืืึนืื 21.3. ืึทืึผึดืฉืึฐืึทืข ืึฐืืึธื ืึผึฐืงืึนื ืึดืฉืึฐืจึธืึตื ืึทืึผึดืชึผึตื ืึถืชึพืึทืึผึฐื ึทืขึฒื ึดื ืึทืึผึทืึฒืจึตื ืึถืชึฐืึถื ืึฐืึถืชึพืขึธืจึตืืึถื ืึทืึผึดืงึฐืจึธื ืฉืึตืึพืึทืึผึธืงืึนื ืึธืจึฐืึธืื 21.3. ืึทื ึผึดืืจึธื ืึธืึทื ืึถืฉืึฐืึผืึนื ืขึทืึพืึผึดืืืึนื ืึทื ึผึทืฉืึผึดืื ืขึทืึพื ึนืคึทื ืึฒืฉืึถืจ ืขึทืึพืึตืืึฐืึธืื
25.1. ืึทืึฐืึทืึผึตืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืึผึตืืึนืจื
25.1. ืึทืึผึตืฉืึถื ืึดืฉืึฐืจึธืึตื ืึผึทืฉืึผึดืึผึดืื ืึทืึผึธืึถื ืึธืขึธื ืึดืึฐื ืึนืช ืึถืึพืึผึฐื ืึนืช ืืึนืึธืื 25.2. ืึทืชึผึดืงึฐืจึถืืึธ ืึธืขึธื ืึฐืึดืึฐืึตื ืึฑืึนืึตืืึถื ืึทืึผึนืืึทื ืึธืขึธื ืึทืึผึดืฉืึฐืชึผึทืึฒืึผืึผ ืึตืืึนืึตืืึถืื 25.3. ืึทืึผึดืฆึผึธืึถื ืึดืฉืึฐืจึธืึตื ืึฐืึทืขึทื ืคึผึฐืขืึนืจ ืึทืึผึดืึทืจึพืึทืฃ ืึฐืืึธื ืึผึฐืึดืฉืึฐืจึธืึตืื 25.4. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืงึทื ืึถืชึพืึผึธืึพืจึธืืฉืึตื ืึธืขึธื ืึฐืืึนืงึทืข ืืึนืชึธื ืึทืืืึธื ื ึถืึถื ืึทืฉืึผึธืึถืฉื ืึฐืึธืฉืึนื ืึฒืจืึนื ืึทืฃึพืึฐืืึธื ืึดืึผึดืฉืึฐืจึธืึตืื 25.5. ืึทืึผึนืืึถืจ ืึนืฉืึถื ืึถืึพืฉืึนืคึฐืึตื ืึดืฉืึฐืจึธืึตื ืึดืจึฐืืึผ ืึดืืฉื ืึฒื ึธืฉืึธืื ืึทื ึผึดืฆึฐืึธืึดืื ืึฐืึทืขึทื ืคึผึฐืขืึนืจื 25.6. ืึฐืึดื ึผึตื ืึดืืฉื ืึดืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึผึธื ืึทืึผึทืงึฐืจึตื ืึถืึพืึถืึธืื ืึถืชึพืึทืึผึดืึฐืึธื ึดืืช ืึฐืขึตืื ึตื ืึนืฉืึถื ืึผืึฐืขึตืื ึตื ืึผึธืึพืขึฒืึทืช ืึผึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึฐืึตืึผึธื ืึนืึดืื ืคึผึถืชึทื ืึนืึถื ืืึนืขึตืื 25.7. ืึทืึผึทืจึฐื ืคึผึดืื ึฐืึธืก ืึผึถืึพืึถืึฐืขึธืึธืจ ืึผึถืึพืึทืึฒืจึนื ืึทืึผึนืึตื ืึทืึผึธืงึธื ืึดืชึผืึนืึฐ ืึธืขึตืึธื ืึทืึผึดืงึผึทื ืจึนืึทื ืึผึฐืึธืืึนื 25.8. ืึทืึผึธืึนื ืึทืึทืจ ืึดืืฉืึพืึดืฉืึฐืจึธืึตื ืึถืึพืึทืงึผึปืึผึธื ืึทืึผึดืึฐืงึนืจ ืึถืชึพืฉืึฐื ึตืืึถื ืึตืช ืึดืืฉื ืึดืฉืึฐืจึธืึตื ืึฐืึถืชึพืึธืึดืฉืึผึธื ืึถืึพืงึณืึธืชึธืึผ ืึทืชึผึตืขึธืฆึทืจ ืึทืึผึทืึผึตืคึธื ืึตืขึทื ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตืื 25.9. ืึทืึผึดืึฐืืึผ ืึทืึผึตืชึดืื ืึผึทืึผึทืึผึตืคึธื ืึทืจึฐืึผึธืขึธื ืึฐืขึถืฉืึฐืจึดืื ืึธืึถืฃื' '
25.11. ืคึผึดืื ึฐืึธืก ืึผึถืึพืึถืึฐืขึธืึธืจ ืึผึถืึพืึทืึฒืจึนื ืึทืึผึนืึตื ืึตืฉืึดืื ืึถืชึพืึฒืึธืชึดื ืึตืขึทื ืึผึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึผึฐืงึทื ึฐืืึน ืึถืชึพืงึดื ึฐืึธืชึดื ืึผึฐืชืึนืึธื ืึฐืึนืึพืึดืึผึดืืชึดื ืึถืชึพืึผึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึผึฐืงึดื ึฐืึธืชึดืื
25.12. ืึธืึตื ืึฑืึนืจ ืึดื ึฐื ึดื ื ึนืชึตื ืืึน ืึถืชึพืึผึฐืจึดืืชึดื ืฉืึธืืึนืื
25.13. ืึฐืึธืึฐืชึธื ืึผืึน ืึผืึฐืึทืจึฐืขืึน ืึทืึฒืจึธืื ืึผึฐืจึดืืช ืึผึฐืึปื ึผึทืช ืขืึนืึธื ืชึผึทืึทืช ืึฒืฉืึถืจ ืงึดื ึผึตื ืึตืืึนืึธืื ืึทืึฐืึทืคึผึตืจ ืขึทืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตืื
25.14. ืึฐืฉืึตื ืึดืืฉื ืึดืฉืึฐืจึธืึตื ืึทืึผึปืึผึถื ืึฒืฉืึถืจ ืึปืึผึธื ืึถืชึพืึทืึผึดืึฐืึธื ึดืืช ืึดืึฐืจึดื ืึผึถืึพืกึธืืึผื ื ึฐืฉืึดืื ืึตืืชึพืึธื ืึทืฉืึผึดืึฐืขึนื ึดืื
25.15. ืึฐืฉืึตื ืึธืึดืฉืึผึธื ืึทืึผึปืึผึธื ืึทืึผึดืึฐืึธื ึดืืช ืึผึธืึฐืึผึดื ืึทืชึพืฆืึผืจ ืจึนืืฉื ืึปืึผืึนืช ืึผึตืืชึพืึธื ืึผึฐืึดืึฐืึธื ืืึผืื
27.4. ืึธืึผึธื ืึดืึผึธืจึทืข ืฉืึตืึพืึธืึดืื ืึผ ืึดืชึผืึนืึฐ ืึดืฉืึฐืคึผึทืึฐืชึผืึน ืึผึดื ืึตืื ืืึน ืึผึตื ืชึผึฐื ึธืึพืึผึธื ืึผ ืึฒืึปืึผึธื ืึผึฐืชืึนืึฐ ืึฒืึตื ืึธืึดืื ืึผื
27.7. ืึผึตื ืึผึฐื ืึนืช ืฆึฐืึธืคึฐืึธื ืึผึนืึฐืจึนืช ื ึธืชึนื ืชึผึดืชึผึตื ืึธืึถื ืึฒืึปืึผึทืช ื ึทืึฒืึธื ืึผึฐืชืึนืึฐ ืึฒืึตื ืึฒืึดืืึถื ืึฐืึทืขึฒืึทืจึฐืชึผึธ ืึถืชึพื ึทืึฒืึทืช ืึฒืึดืืึถื ืึธืึถืื
27.16. ืึดืคึฐืงึนื ืึฐืืึธื ืึฑืึนืึตื ืึธืจืึผืึนืช ืึฐืึธืึพืึผึธืฉืึธืจ ืึดืืฉื ืขึทืึพืึธืขึตืึธืื 27.17. ืึฒืฉืึถืจึพืึตืฆึตื ืึดืคึฐื ึตืืึถื ืึทืึฒืฉืึถืจ ืึธืึนื ืึดืคึฐื ึตืืึถื ืึทืึฒืฉืึถืจ ืืึนืฆึดืืึตื ืึทืึฒืฉืึถืจ ืึฐืึดืืึตื ืึฐืึนื ืชึดืึฐืึถื ืขึฒืึทืช ืึฐืืึธื ืึผึทืฆึผึนืื ืึฒืฉืึถืจ ืึตืืึพืึธืึถื ืจึนืขึถืื 27.18. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืงึทืึพืึฐืึธ ืึถืชึพืึฐืืึนืฉืึปืขึท ืึผึดืึพื ืึผื ืึดืืฉื ืึฒืฉืึถืจึพืจืึผืึท ืึผืึน ืึฐืกึธืึทืึฐืชึผึธ ืึถืชึพืึธืึฐืึธ ืขึธืึธืืื
30.14. ืึผึธืึพื ึตืึถืจ ืึฐืึธืึพืฉืึฐืึปืขึทืช ืึดืกึผึธืจ ืึฐืขึทื ึผึนืช ื ึธืคึถืฉื ืึดืืฉืึธืึผ ืึฐืงึดืืึถื ึผืึผ ืึฐืึดืืฉืึธืึผ ืึฐืคึตืจึถื ึผืึผื
35.1. ืึผึทืึผึตืจ ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐืึธืึทืจึฐืชึผึธ ืึฒืึตืึถื ืึผึดื ืึทืชึผึถื ืขึนืึฐืจึดืื ืึถืชึพืึทืึผึทืจึฐืึผึตื ืึทืจึฐืฆึธื ืึผึฐื ึธืขึทืื
35.1. ืึทืึฐืึทืึผึตืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืึผึฐืขึทืจึฐืึนืช ืืึนืึธื ืขึทืึพืึทืจึฐืึผึตื ืึฐืจึตืืึน ืึตืืึนืจื 35.2. ืึฐืึดืึพืึผึฐืฉืึดื ึฐืึธื ืึถืึฐืึผึธืคึถื ึผืึผ ืืึนึพืึดืฉืึฐืึดืืึฐ ืขึธืึธืื ืึผึดืฆึฐืึดืึผึธื ืึทืึผึธืึนืชื 35.2. ืฆึทื ืึถืชึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐื ึธืชึฐื ืึผ ืึทืึฐืึดืึผึดื ืึดื ึผึทืึฒืึทืช ืึฒืึปืึผึธืชึธื ืขึธืจึดืื ืึธืฉืึธืึถืช ืึผืึดืึฐืจึธืฉื ืึถืขึธืจึดืื ืกึฐืึดืืึนืชึตืืึถื ืชึผึดืชึผึฐื ืึผ ืึทืึฐืึดืึผึดืื 35.3. ืึฐืึธืืึผ ืึถืขึธืจึดืื ืึธืึถื ืึธืฉืึธืึถืช ืึผืึดืึฐืจึฐืฉืึตืืึถื ืึดืึฐืืึผ ืึดืึฐืึถืึฐืชึผึธื ืึฐืึดืจึฐืึปืฉืึธื ืึผืึฐืึนื ืึทืึผึธืชึธืื 35.3. ืึผึธืึพืึทืึผึตืึพื ึถืคึถืฉื ืึฐืคึดื ืขึตืึดืื ืึดืจึฐืฆึทื ืึถืชึพืึธืจึนืฆึตืึท ืึฐืขึตื ืึถืึธื ืึนืึพืึทืขึฒื ึถื ืึฐื ึถืคึถืฉื ืึธืืึผืชื 35.4. ืึผืึดืึฐืจึฐืฉืึตื ืึถืขึธืจึดืื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ืึผ ืึทืึฐืึดืึผึดื ืึดืงึผึดืืจ ืึธืขึดืืจ ืึธืืึผืฆึธื ืึถืึถืฃ ืึทืึผึธื ืกึธืึดืืื 35.5. ืึผืึทืึผึนืชึถื ืึดืืึผืฅ ืึธืขึดืืจ ืึถืชึพืคึผึฐืึทืชึพืงึตืึฐืึธื ืึทืึฐืคึผึทืึดื ืึผึธืึทืึผึธื ืึฐืึถืชึพืคึผึฐืึทืชึพื ึถืึถื ืึทืึฐืคึผึทืึดื ืึผึธืึทืึผึธื ืึฐืึถืชึพืคึผึฐืึทืชึพืึธื ืึทืึฐืคึผึทืึดื ืึผึธืึทืึผึธื ืึฐืึตืช ืคึผึฐืึทืช ืฆึธืคืึนื ืึทืึฐืคึผึทืึดื ืึผึธืึทืึผึธื ืึฐืึธืขึดืืจ ืึผึทืชึผึธืึถืึฐ ืึถื ืึดืึฐืึถื ืึธืึถื ืึดืึฐืจึฐืฉืึตื ืึถืขึธืจึดืืื 35.6. ืึฐืึตืช ืึถืขึธืจึดืื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ืึผ ืึทืึฐืึดืึผึดื ืึตืช ืฉืึตืฉืึพืขึธืจึตื ืึทืึผึดืงึฐืึธื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ืึผ ืึธื ึปืก ืฉืึธืึผึธื ืึธืจึนืฆึตืึท ืึทืขึฒืึตืืึถื ืชึผึดืชึผึฐื ืึผ ืึทืจึฐืึผึธืขึดืื ืึผืฉืึฐืชึผึทืึดื ืขึดืืจื 35.7. ืึผึธืึพืึถืขึธืจึดืื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ืึผ ืึทืึฐืึดืึผึดื ืึทืจึฐืึผึธืขึดืื ืึผืฉืึฐืึนื ึถื ืขึดืืจ ืึถืชึฐืึถื ืึฐืึถืชึพืึดืึฐืจึฐืฉืึตืืึถืื 35.8. ืึฐืึถืขึธืจึดืื ืึฒืฉืึถืจ ืชึผึดืชึผึฐื ืึผ ืึตืึฒืึปืึผึทืช ืึผึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึตืึตืช ืึธืจึทื ืชึผึทืจึฐืึผืึผ ืึผืึตืึตืช ืึทืึฐืขึทื ืชึผึทืึฐืขึดืืืึผ ืึดืืฉื ืึผึฐืคึดื ื ึทืึฒืึธืชืึน ืึฒืฉืึถืจ ืึดื ึฐืึธืืึผ ืึดืชึผึตื ืึตืขึธืจึธืื ืึทืึฐืึดืึผึดืื
35.23. ืืึน ืึฐืึธืึพืึถืึถื ืึฒืฉืึถืจึพืึธืืึผืช ืึผึธืึผ ืึผึฐืึนื ืจึฐืืึนืช ืึทืึผึทืคึผึตื ืขึธืึธืื ืึทืึผึธืึนืช ืึฐืืึผื ืึนืึพืืึนืึตื ืืึน ืึฐืึนื ืึฐืึทืงึผึตืฉื ืจึธืขึธืชืึนื''. None | 3.47. thou shalt take five shekels apiece by the poll; after the shekel of the sanctuary shalt thou take themโthe shekel is twenty gerahs.
18.16. And their redemption-moneyโfrom a month old shalt thou redeem themโshall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuaryโthe same is twenty gerahs.
20.8. โTake 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: โIf 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: โTake 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: โSlay 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. โPhinehas, 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 fathersโhouse 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 fathersโhouse 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. โThe daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their fatherโs brethren; and thou shalt cause the inheritance of their father to pass unto them.
27.16. โLet 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: โTake 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. โCommand 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 |
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10. Hebrew Bible, Psalms, 40.8, 41.10, 69.25, 82.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Armozel, betrayal by Judas โข Jesus, betrayal by Judas of โข Jesus, relationship with Judas of โข Judah โข Judah the Patriarch, Judaic traditions, law in โข Judah, Judahite โข Judas โข Judas Iscariot โข Judas, New Testament appearances of โข Judas, betrayal of Jesus by โข Judas, dual nature of โข Judas, name of โข Judas, political and historical context of โข Judas, relationship with Jesus of โข R. Judah I (the Prince), i โข Sepphoris, R. Judah I (Patriarch) โข betrayal of Jesus, role of Judas in โข knowledge/instruction motif, the kiss of Judas
Found in books: Allen and Dunne (2022) 86, 94; Corley (2002) 74; Faรbeck and Killebrew (2016) 338; Levine (2005) 486; Scopello (2008) 138, 356; Visnjic (2021) 176
40.8. ืึธื ืึธืึทืจึฐืชึผึดื ืึดื ึผึตืึพืึธืืชึดื ืึผึดืึฐืึดืึผึทืชึพืกึตืคึถืจ ืึผึธืชืึผื ืขึธืึธืื' '
69.25. ืฉืึฐืคึธืึฐึพืขึฒืึตืืึถื ืึทืขึฐืึถืึธ ืึทืึฒืจืึนื ืึทืคึผึฐืึธ ืึทืฉืึผึดืืึตืื
82.1. ืึดืึฐืืึนืจ ืึฐืึธืกึธืฃ ืึฑ\u200dืึนืึดืื ื ึดืฆึผึธื ืึผึทืขึฒืึทืชึพืึตื ืึผึฐืงึถืจึถื ืึฑืึนืึดืื ืึดืฉืึฐืคึผึนืื''. 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 |
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11. Hebrew Bible, Ruth, 1.22, 4.18-4.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Judah, son of Jacob โข Judas Maccabeusnan, influence on Judith โข Judea/Judah โข Manasseh, king of Judah โข Tamar and Judah โข Testament of Judah
Found in books: Gera (2014) 255, 259; Gruen (2011) 291; Gruen (2020) 119
1.22. ืึทืชึผึธืฉืึธื ื ึธืขึณืึดื ืึฐืจืึผืช ืึทืึผืึนืึฒืึดืึผึธื ืึทืึผึธืชึธืึผ ืขึดืึผึธืึผ ืึทืฉืึผึธืึธื ืึดืฉืึผึฐืึตื ืืึนืึธื ืึฐืึตืึผึธื ืึผึธืืึผ ืึผึตืืช ืึถืึถื ืึผึดืชึฐืึดืึผึทืช ืงึฐืฆึดืืจ ืฉืึฐืขึนืจึดืืื
4.18. ืึฐืึตืึผึถื ืชึผืึนืึฐืืึนืช ืคึผึธืจึถืฅ ืคึผึถืจึถืฅ ืืึนืึดืื ืึถืชึพืึถืฆึฐืจืึนืื 4.19. ืึฐืึถืฆึฐืจืึนื ืืึนืึดืื ืึถืชึพืจึธื ืึฐืจึธื ืืึนืึดืื ืึถืชึพืขึทืึผึดืื ึธืึธืื' '4.21. ืึฐืฉืึทืึฐืืึนื ืืึนืึดืื ืึถืชึพืึผึนืขึทื ืึผืึนืขึทื ืืึนืึดืื ืึถืชึพืขืึนืึตืื 4.22. ืึฐืขึนืึตื ืืึนืึดืื ืึถืชึพืึดืฉืึธื ืึฐืึดืฉืึทื ืืึนืึดืื ืึถืชึพืึผึธืึดืื''. None | 1.22. So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the field of Moabโand 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 |
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12. Hebrew Bible, 1 Kings, 11.1-11.9, 14.26, 21.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Hezekiah, King of Judah โข Jehoash, King of Judah โข Judah โข Judah, R. โข Judah, and Egypt โข Judah, kingdom/province of โข Judah, land of โข Judas Maccabeus โข Judas, death of โข Tamar, Judahโs 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. ืึฐืึทืึผึถืึถืึฐ ืฉืึฐืึนืึนื ืึธืึทื ื ึธืฉืึดืื ื ึธืึฐืจึดืึผืึนืช ืจึทืึผืึนืช ืึฐืึถืชึพืึผึทืชึพืคึผึทืจึฐืขึนื ืืึนืึฒืึดืึผืึนืช ืขึทืึผึณื ึดืึผืึนืช ืึฒืึนืึดืึผึนืช ืฆึตืึฐื ึดืึผึนืช ืึดืชึผึดืึผึนืชื
11.1. ืึฐืฆึดืึผึธื ืึตืึธืื ืขึทืึพืึทืึผึธืึธืจ ืึทืึผึถื ืึฐืึดืึฐืชึผึดืึพืึถืึถืช ืึทืึฒืจึตื ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึฐืึนื ืฉืึธืึทืจ ืึตืช ืึฒืฉืึถืจึพืฆึดืึผึธื ืึฐืืึธืื 11.2. ืึทืชึผึตืึถื ืืึน ืึฒืืึนืช ืชึผึทืึฐืคึผึฐื ึตืืก ืึตืช ืึผึฐื ึปืึทืช ืึผึฐื ืึน ืึทืชึผึดืึฐืึฐืึตืืึผ ืชึทืึฐืคึผึฐื ึตืก ืึผึฐืชืึนืึฐ ืึผึตืืช ืคึผึทืจึฐืขึนื ืึทืึฐืึดื ืึฐื ึปืึทืช ืึผึตืืช ืคึผึทืจึฐืขึนื ืึผึฐืชืึนืึฐ ืึผึฐื ึตื ืคึทืจึฐืขึนืื 11.2. ืึดืึพืึทืึผืึนืึดื ืึฒืฉืึถืจ ืึธืึทืจึพืึฐืืึธื ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึนืึพืชึธืึนืืึผ ืึธืึถื ืึฐืึตื ืึนืึพืึธืึนืืึผ ืึธืึถื ืึธืึตื ืึทืึผืึผ ืึถืชึพืึฐืึทืึฐืึถื ืึทืึฒืจึตื ืึฑืึนืึตืืึถื ืึผึธืึถื ืึผึธืึทืง ืฉืึฐืึนืึนื ืึฐืึทืึฒืึธืื 11.3. ืึทืึฐืึดืึพืืึน ื ึธืฉืึดืื ืฉืึธืจืึนืช ืฉืึฐืึทืข ืึตืืึนืช ืึผืคึดืึทืึฐืฉืึดืื ืฉืึฐืึนืฉื ืึตืืึนืช ืึทืึผึทืึผืึผ ื ึธืฉืึธืื ืึถืชึพืึดืึผืึนื 11.3. ืึทืึผึดืชึฐืคึผึนืฉื ืึฒืึดืึผึธื ืึผึทืฉืึผึทืึฐืึธื ืึทืึฒืึธืฉืึธื ืึฒืฉืึถืจ ืขึธืึธืื ืึทืึผึดืงึฐืจึธืขึถืึธ ืฉืึฐื ึตืื ืขึธืฉืึธืจ ืงึฐืจึธืขึดืืื 11.4. ืึทืึฐืึทืงึผึตืฉื ืฉืึฐืึนืึนื ืึฐืึธืึดืืช ืึถืชึพืึธืจึธืึฐืขึธื ืึทืึผึธืงึธื ืึธืจึธืึฐืขึธื ืึทืึผึดืึฐืจึทื ืึดืฆึฐืจึทืึดื ืึถืึพืฉืึดืืฉืึทืง ืึถืึถืึฐึพืึดืฆึฐืจึทืึดื ืึทืึฐืึดื ืึฐืึดืฆึฐืจึทืึดื ืขึทืึพืืึนืช ืฉืึฐืึนืึนืื 11.4. ืึทืึฐืึดื ืึฐืขึตืช ืึดืงึฐื ึทืช ืฉืึฐืึนืึนื ื ึธืฉืึธืื ืึดืึผืึผ ืึถืชึพืึฐืึธืืึน ืึทืึฒืจึตื ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึฐืึนืึพืึธืึธื ืึฐืึธืืึน ืฉืึธืึตื ืขึดืึพืึฐืืึธื ืึฑืึนืึธืื ืึผึดืึฐืึทื ืึผึธืึดืื ืึธืึดืืื 11.5. ืึทืึผึตืึถืึฐ ืฉืึฐืึนืึนื ืึทืึฒืจึตื ืขึทืฉืึฐืชึผึนืจึถืช ืึฑืึนืึตื ืฆึดืึนื ึดืื ืึฐืึทืึฒืจึตื ืึดืึฐืึผึนื ืฉืึดืงึผึปืฅ ืขึทืึผึนื ึดืืื 11.6. ืึทืึผึทืขึทืฉื ืฉืึฐืึนืึนื ืึธืจึทืข ืึผึฐืขึตืื ึตื ืึฐืืึธื ืึฐืึนื ืึดืึผึตื ืึทืึฒืจึตื ืึฐืืึธื ืึผึฐืึธืึดื ืึธืึดืืื 11.7. ืึธื ืึดืึฐื ึถื ืฉืึฐืึนืึนื ืึผึธืึธื ืึดืึฐืืึนืฉื ืฉืึดืงึผึปืฅ ืืึนืึธื ืึผึธืึธืจ ืึฒืฉืึถืจ ืขึทืึพืคึผึฐื ึตื ืึฐืจืึผืฉืึธืึธึดื ืึผืึฐืึนืึถืึฐ ืฉืึดืงึผึปืฅ ืึผึฐื ึตื ืขึทืึผืึนืื 11.8. ืึฐืึตื ืขึธืฉืึธื ืึฐืึธืึพื ึธืฉืึธืื ืึทื ึผึธืึฐืจึดืึผืึนืช ืึทืงึฐืึดืืจืึนืช ืึผืึฐืึทืึผึฐืืึนืช ืึตืืึนืึตืืึถืื 11.9. ืึทืึผึดืชึฐืึทื ึผึทืฃ ืึฐืืึธื ืึผึดืฉืึฐืึนืึนื ืึผึดืึพื ึธืึธื ืึฐืึธืืึน ืึตืขึดื ืึฐืืึธื ืึฑืึนืึตื ืึดืฉืึฐืจึธืึตื ืึทื ึผึดืจึฐืึธื ืึตืึธืื ืคึผึทืขึฒืึธืึดืื
14.26. ืึทืึผึดืงึผึทื ืึถืชึพืึนืฆึฐืจืึนืช ืึผึตืืชึพืึฐืืึธื ืึฐืึถืชึพืืึนืฆึฐืจืึนืช ืึผึตืืช ืึทืึผึถืึถืึฐ ืึฐืึถืชึพืึทืึผึนื ืึธืงึธื ืึทืึผึดืงึผึทื ืึถืชึพืึผึธืึพืึธืึดื ึผึตื ืึทืึผึธืึธื ืึฒืฉืึถืจ ืขึธืฉืึธื ืฉืึฐืึนืึนืื
21.8. ืึทืชึผึดืึฐืชึผึนื ืกึฐืคึธืจึดืื ืึผึฐืฉืึตื ืึทืึฐืึธื ืึทืชึผึทืึฐืชึผึนื ืึผึฐืึนืชึธืืึน ืึทืชึผึดืฉืึฐืึทื ืืกืคืจืื ืกึฐืคึธืจึดืื ืึถืึพืึทืึฐืงึตื ึดืื ืึฐืึถืึพืึทืึนืจึดืื ืึฒืฉืึถืจ ืึผึฐืขึดืืจืึน ืึทืึผึนืฉืึฐืึดืื ืึถืชึพื ึธืืึนืชื' '. 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: โYe 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 kingโs 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 Ahabโs 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 |
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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: โข Hezekiah, king of Judah โข Jesus, relationship with Judas of โข Jonathan, brother of Judas โข Josiah, king of Judah โข Judah โข Judah (Amora) โข Judah (R.) โข Judah (kingdom) โข Judah (tribe) โข Judah bar Simon (R.) โข Judah, kingdom of โข Judah, kingdom of, Jehoash, fiscal reforms of โข Judah, kingdom of, Levitical settlements of โข Judas Iscariot โข Judas Maccabeus โข Judas Maccabeus, comparison to biblical heroes โข Judas Maccabeusnan, influence on Judith โข Judas Maccabeusnan, prays โข Judas of Gamala, rebellions of โข Judas the Maccabee โข Judas, relationship with Jesus of โข Judas, separation from other disciples of โข Judea/Judah โข Judea/Judah, great ridge of โข Manasseh, king of Judah โข Simon, brother of Judas โข Tamar, Judahโs daughter in law โข disciples, separation of Judas from โข 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. ืึฐืึดืื ืึธืจึทืช ื ึธืคึถืฉื ืึทืชึผึดืชึฐืคึผึทืึผึตื ืขึทืึพืึฐืืึธื ืึผืึธืึนื ืชึดืึฐืึผึถืื
1.1. ืึทืึฐืึดื ืึดืืฉื ืึถืึธื ืึดืึพืึธืจึธืึธืชึทืึดื ืฆืึนืคึดืื ืึตืึทืจ ืึถืคึฐืจึธืึดื ืึผืฉืึฐืืึน ืึถืึฐืงึธื ึธื ืึผึถืึพืึฐืจึนืึธื ืึผึถืึพืึฑืึดืืืึผื ืึผึถืึพืชึผึนืืึผ ืึถืึพืฆืึผืฃ ืึถืคึฐืจึธืชึดืื 1.2. ืึฐืืึน ืฉืึฐืชึผึตื ื ึธืฉืึดืื ืฉืึตื ืึทืึทืช ืึทื ึผึธื ืึฐืฉืึตื ืึทืฉืึผึตื ึดืืช ืคึผึฐื ึดื ึผึธื ืึทืึฐืึดื ืึดืคึฐื ึดื ึผึธื ืึฐืึธืึดืื ืึผืึฐืึทื ึผึธื ืึตืื ืึฐืึธืึดืืื 1.2. ืึทืึฐืึดื ืึดืชึฐืงึปืคืึนืช ืึทืึผึธืึดืื ืึทืชึผึทืึทืจ ืึทื ึผึธื ืึทืชึผึตืึถื ืึผึตื ืึทืชึผึดืงึฐืจึธื ืึถืชึพืฉืึฐืืึน ืฉืึฐืืึผืึตื ืึผึดื ืึตืึฐืืึธื ืฉืึฐืึดืึฐืชึผึดืืื
1.11. ืึทืชึผึดืึผึนืจ ื ึถืึถืจ ืึทืชึผึนืืึทืจ ืึฐืืึธื ืฆึฐืึธืืึนืช ืึดืึพืจึธืึนื ืชึดืจึฐืึถื ืึผึธืขึณื ึดื ืึฒืึธืชึถืึธ ืึผืึฐืึทืจึฐืชึผึทื ึดื ืึฐืึนืึพืชึดืฉืึฐืึผึทื ืึถืชึพืึฒืึธืชึถืึธ ืึฐื ึธืชึทืชึผึธื ืึทืึฒืึธืชึฐืึธ ืึถืจึทืข ืึฒื ึธืฉืึดืื ืึผื ึฐืชึทืชึผึดืื ืึทืืืึธื ืึผึธืึพืึฐืึตื ืึทืึผึธืื ืึผืืึนืจึธื ืึนืึพืึทืขึฒืึถื ืขึทืึพืจึนืืฉืืึนื
2.1. ืึทืชึผึดืชึฐืคึผึทืึผึตื ืึทื ึผึธื ืึทืชึผึนืืึทืจ ืขึธืึทืฅ ืึดืึผึดื ืึผึทืืืึธื ืจึธืึธื ืงึทืจึฐื ึดื ืึผึทืืืึธื ืจึธืึทื ืคึผึดื ืขึทืึพืืึนืึฐืึทื ืึผึดื ืฉืึธืึทืึฐืชึผึดื ืึผึดืืฉืืึผืขึธืชึถืึธื
2.1. ืึฐืืึธื ืึตืึทืชึผืึผ ืืจืืื ืึฐืจึดืืึธืื ืขืื ืขึธืึธืื ืึผึทืฉืึผึธืึทืึดื ืึทืจึฐืขึตื ืึฐืืึธื ืึธืึดืื ืึทืคึฐืกึตืึพืึธืจึถืฅ ืึฐืึดืชึผึถืึพืขึนื ืึฐืึทืึฐืึผืึน ืึฐืึธืจึตื ืงึถืจึถื ืึฐืฉืึดืืืึนื 2.2. ืึตืืึพืงึธืืึนืฉื ืึผึทืืืึธื ืึผึดื ืึตืื ืึผึดืึฐืชึผึถืึธ ืึฐืึตืื ืฆืึผืจ ืึผึตืืึนืึตืื ืึผื 2.2. ืึผืึตืจึทืึฐ ืขึตืึดื ืึถืชึพืึถืึฐืงึธื ึธื ืึฐืึถืชึพืึดืฉืึฐืชึผืึน ืึฐืึธืึทืจ ืึธืฉืึตื ืึฐืืึธื ืึฐืึธ ืึถืจึทืข ืึดืึพืึธืึดืฉืึผึธื ืึทืึผึนืืช ืชึผึทืึทืช ืึทืฉืึผึฐืึตืึธื ืึฒืฉืึถืจ ืฉืึธืึทื ืึทืืืึธื ืึฐืึธืึฐืืึผ ืึดืึฐืงึนืืึนื' '
10.6. ืึฐืฆึธืึฐืึธื ืขึธืึถืืึธ ืจืึผืึท ืึฐืืึธื ืึฐืึดืชึฐื ึทืึผึดืืชึธ ืขึดืึผึธื ืึฐื ึถืึฐืคึผึทืึฐืชึผึธ ืึฐืึดืืฉื ืึทืึตืจื
17.1. ืึทืึผึทืึทืกึฐืคืึผ ืคึฐืึดืฉืึฐืชึผึดืื ืึถืชึพืึทืึฒื ึตืืึถื ืึทืึผึดืึฐืึธืึธื ืึทืึผึตืึธืกึฐืคืึผ ืฉืึนืึนื ืึฒืฉืึถืจ ืึดืืืึผืึธื ืึทืึผึทืึฒื ืึผ ืึผึตืืึพืฉืืึนืึนื ืึผืึตืืึพืขึฒืึตืงึธื ืึผึฐืึถืคึถืก ืึผึทืึผึดืืื
17.1. ืึทืึผึนืืึถืจ ืึทืคึผึฐืึดืฉืึฐืชึผึดื ืึฒื ึดื ืึตืจึทืคึฐืชึผึดื ืึถืชึพืึทืขึทืจึฐืืึนืช ืึดืฉืึฐืจึธืึตื ืึทืึผืึนื ืึทืึผึถื ืชึผึฐื ืึผึพืึดื ืึดืืฉื ืึฐื ึดืึผึธืึฒืึธื ืึธืึทืื
17.8. ืึทืึผึทืขึฒืึนื ืึทืึผึดืงึฐืจึธื ืึถืึพืึทืขึทืจึฐืึนืช ืึดืฉืึฐืจึธืึตื ืึทืึผึนืืึถืจ ืึธืึถื ืึธืึผึธื ืชึตืฆึฐืืึผ ืึทืขึฒืจึนืึฐ ืึดืึฐืึธืึธื ืึฒืืึนื ืึธื ึนืึดื ืึทืคึผึฐืึดืฉืึฐืชึผึดื ืึฐืึทืชึผึถื ืขึฒืึธืึดืื ืึฐืฉืึธืืึผื ืึผึฐืจืึผึพืึธืึถื ืึดืืฉื ืึฐืึตืจึตื ืึตืึธืื 17.9. ืึดืึพืืึผืึทื ืึฐืึดืึผึธืึตื ืึดืชึผึดื ืึฐืึดืึผึธื ึดื ืึฐืึธืึดืื ืึผ ืึธืึถื ืึทืขึฒืึธืึดืื ืึฐืึดืึพืึฒื ึดื ืืึผืึทืึพืืึน ืึฐืึดืึผึดืืชึดืื ืึดืึฐืึดืืชึถื ืึธื ืึผ ืึทืขึฒืึธืึดืื ืึทืขึฒืึทืึฐืชึผึถื ืึนืชึธื ืึผื
17.45. ืึทืึผึนืืึถืจ ืึผึธืึดื ืึถืึพืึทืคึผึฐืึดืฉืึฐืชึผึดื ืึทืชึผึธื ืึผึธื ืึตืึทื ืึผึฐืึถืจึถื ืึผืึทืึฒื ึดืืช ืึผืึฐืึดืืืึนื ืึฐืึธื ึนืึดื ืึธืึพืึตืึถืืึธ ืึผึฐืฉืึตื ืึฐืืึธื ืฆึฐืึธืืึนืช ืึฑืึนืึตื ืึทืขึทืจึฐืืึนืช ืึดืฉืึฐืจึธืึตื ืึฒืฉืึถืจ ืึตืจึทืคึฐืชึผึธื 17.51. ืึทืึผึธืจึธืฅ ืึผึธืึดื ืึทืึผึทืขึฒืึนื ืึถืึพืึทืคึผึฐืึดืฉืึฐืชึผึดื ืึทืึผึดืงึผึทื ืึถืชึพืึทืจึฐืึผืึน ืึทืึผึดืฉืึฐืึฐืคึธืึผ ืึดืชึผึทืขึฐืจึธืึผ ืึทืึฐืึนืชึฐืชึตืืึผ ืึทืึผึดืึฐืจึธืชึพืึผึธืึผ ืึถืชึพืจึนืืฉืืึน ืึทืึผึดืจึฐืืึผ ืึทืคึผึฐืึดืฉืึฐืชึผึดืื ืึผึดืึพืึตืช ืึผึดืึผืึนืจึธื ืึทืึผึธื ึปืกืึผื 17.52. ืึทืึผึธืงึปืืึผ ืึทื ึฐืฉืึตื ืึดืฉืึฐืจึธืึตื ืึดืืืึผืึธื ืึทืึผึธืจึดืขืึผ ืึทืึผึดืจึฐืึผึฐืคืึผ ืึถืชึพืึทืคึผึฐืึดืฉืึฐืชึผึดืื ืขึทืึพืึผืึนืึฒืึธ ืึทืึฐื ืึฐืขึทื ืฉืึทืขึฒืจึตื ืขึถืงึฐืจืึนื ืึทืึผึดืคึผึฐืืึผ ืึทืึฐืึตื ืคึฐืึดืฉืึฐืชึผึดืื ืึผึฐืึถืจึถืึฐ ืฉืึทืขึฒืจึทืึดื ืึฐืขึทืึพืึผึทืช ืึฐืขึทืึพืขึถืงึฐืจืึนืื 17.53. ืึทืึผึธืฉืึปืืึผ ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึดืึผึฐืึนืง ืึทืึฒืจึตื ืคึฐืึดืฉืึฐืชึผึดืื ืึทืึผึธืฉืึนืกึผืึผ ืึถืชึพืึทืึฒื ึตืืึถืื
18.1. ืึทืึฐืึดื ืึผึฐืึทืึผึนืชืึน ืึฐืึทืึผึตืจ ืึถืึพืฉืึธืืึผื ืึฐื ึถืคึถืฉื ืึฐืืึนื ึธืชึธื ื ึดืงึฐืฉืึฐืจึธื ืึผึฐื ึถืคึถืฉื ืึผึธืึดื ืืืืืื ืึทืึผึถืึฑืึธืึตืืึผ ืึฐืืึนื ึธืชึธื ืึผึฐื ึทืคึฐืฉืืึนื
18.1. ืึทืึฐืึดื ืึดืึผึธืึณืจึธืช ืึทืชึผึดืฆึฐืึทื ืจืึผืึท ืึฑืึนืึดืื ืจึธืขึธื ืึถืึพืฉืึธืืึผื ืึทืึผึดืชึฐื ึทืึผึตื ืึฐืชืึนืึฐึพืึทืึผึทืึดืช ืึฐืึธืึดื ืึฐื ึทืึผึตื ืึผึฐืึธืืึน ืึผึฐืืึนื ืึผึฐืืึนื ืึฐืึทืึฒื ึดืืช ืึผึฐืึทืึพืฉืึธืืึผืื
18.6. ืึทืึฐืึดื ืึผึฐืืึนืึธื ืึผึฐืฉืืึผื ืึผึธืึดื ืึตืึทืึผืึนืช ืึถืชึพืึทืคึผึฐืึดืฉืึฐืชึผึดื ืึทืชึผึตืฆึถืื ึธื ืึทื ึผึธืฉืึดืื ืึดืึผึธืึพืขึธืจึตื ืึดืฉืึฐืจึธืึตื ืืฉืืจ ืึธืฉืึดืืจ ืึฐืึทืึผึฐืึนืืึนืช ืึดืงึฐืจึทืืช ืฉืึธืืึผื ืึทืึผึถืึถืึฐ ืึผึฐืชึปืคึผึดืื ืึผึฐืฉืึดืึฐืึธื ืึผืึฐืฉืึธืึดืฉืึดืืื 18.7. ืึทืชึผึทืขึฒื ึถืื ึธื ืึทื ึผึธืฉืึดืื ืึทืึฐืฉืึทืึฒืงืึนืช ืึทืชึผึนืืึทืจึฐืึธ ืึดืึผึธื ืฉืึธืืึผื ืืืืคื ืึผึทืึฒืึธืคึธืื ืึฐืึธืึดื ืึผึฐืจึดืึฐืึนืชึธืืื
19.5. ืึทืึผึธืฉืึถื ืึถืชึพื ึทืคึฐืฉืืึน ืึฐืึทืคึผืึน ืึทืึผึทืึฐ ืึถืชึพืึทืคึผึฐืึดืฉืึฐืชึผึดื ืึทืึผึทืขึทืฉื ืึฐืืึธื ืชึผึฐืฉืืึผืขึธื ืึฐืืึนืึธื ืึฐืึธืึพืึดืฉืึฐืจึธืึตื ืจึธืึดืืชึธ ืึทืชึผึดืฉืึฐืึธื ืึฐืึธืึผึธื ืชึถืึฑืึธื ืึผึฐืึธื ื ึธืงึดื ืึฐืึธืึดืืช ืึถืชึพืึผึธืึดื ืึดื ึผึธืื 2
2.19. ืึฐืึตืช ื ึนื ืขึดืืจึพืึทืึผึนืึฒื ึดืื ืึดืึผึธื ืึฐืคึดืึพืึถืจึถื ืึตืึดืืฉื ืึฐืขึทืึพืึดืฉืึผึธื ืึตืขืึนืึตื ืึฐืขึทืึพืืึนื ึตืง ืึฐืฉืืึนืจ ืึทืึฒืืึนืจ ืึธืฉืึถื ืึฐืคึดืึพืึธืจึถืื
24.7. ืึทืึผึนืืึถืจ ืึทืึฒื ึธืฉืึธืื ืึธืึดืืึธื ืึผึดื ืึตืืืึธื ืึดืึพืึถืขึฑืฉืึถื ืึถืชึพืึทืึผึธืึธืจ ืึทืึผึถื ืึทืืึนื ึดื ืึดืึฐืฉืึดืืึท ืึฐืืึธื ืึดืฉืึฐืึนืึท ืึธืึดื ืึผืึน ืึผึดืึพืึฐืฉืึดืืึท ืึฐืืึธื ืืึผืื
24.13. ืึดืฉืึฐืคึผึนื ืึฐืืึธื ืึผึตืื ึดื ืึผืึตืื ึถืึธ ืึผื ึฐืงึธืึทื ึดื ืึฐืืึธื ืึดืึผึถืึผึธ ืึฐืึธืึดื ืึนื ืชึดืึฐืึถืึพืึผึธืึฐื
25.24. ืึทืชึผึดืคึผึนื ืขึทืึพืจึทืึฐืึธืื ืึทืชึผึนืืึถืจ ืึผึดืึพืึฒื ึดื ืึฒืึนื ึดื ืึถืขึธืึบื ืึผืชึฐืึทืึผึถืจึพื ึธื ืึฒืึธืชึฐืึธ ืึผึฐืึธืึฐื ึถืืึธ ืึผืฉืึฐืึทืข ืึตืช ืึผึดืึฐืจึตื ืึฒืึธืชึถืึธื
25.39. ืึทืึผึดืฉืึฐืึทืข ืึผึธืึดื ืึผึดื ืึตืช ื ึธืึธื ืึทืึผึนืืึถืจ ืึผึธืจืึผืึฐ ืึฐืืึธื ืึฒืฉืึถืจ ืจึธื ืึถืชึพืจึดืื ืึถืจึฐืคึผึธืชึดื ืึดืึผึทื ื ึธืึธื ืึฐืึถืชึพืขึทืึฐืึผืึน ืึธืฉืึทืึฐ ืึตืจึธืขึธื ืึฐืึตืช ืจึธืขึทืช ื ึธืึธื ืึตืฉืึดืื ืึฐืืึธื ืึผึฐืจึนืืฉืืึน ืึทืึผึดืฉืึฐืึทื ืึผึธืึดื ืึทืึฐืึทืึผึตืจ ืึผึทืึฒืึดืืึทืึดื ืึฐืงึทืึฐืชึผึธืึผ ืืึน ืึฐืึดืฉืึผึธืื
26.19. ืึฐืขึทืชึผึธื ืึดืฉืึฐืึทืขึพื ึธื ืึฒืึนื ึดื ืึทืึผึถืึถืึฐ ืึตืช ืึผึดืึฐืจึตื ืขึทืึฐืึผืึน ืึดืึพืึฐืืึธื ืึฑืกึดืืชึฐืึธ ืึดื ืึธืจึทื ืึดื ึฐืึธื ืึฐืึดื ืึผึฐื ึตื ืึธืึธืึธื ืึฒืจืึผืจึดืื ืึตื ืึดืคึฐื ึตื ืึฐืืึธื ืึผึดืึพืึตืจึฐืฉืืึผื ึดื ืึทืึผืึนื ืึตืึดืกึฐืชึผึทืคึผึตืึท ืึผึฐื ึทืึฒืึทืช ืึฐืืึธื ืึตืืึนืจ ืึตืึฐ ืขึฒืึนื ืึฑืึนืึดืื ืึฒืึตืจึดืืื
28.3. ืึผืฉืึฐืืึผืึตื ืึตืช ืึทืึผึดืกึฐืคึผึฐืืึผึพืืึน ืึผึธืึพืึดืฉืึฐืจึธืึตื ืึทืึผึดืงึฐืึผึฐืจึปืืึผ ืึธืจึธืึธื ืึผืึฐืขึดืืจืึน ืึฐืฉืึธืืึผื ืึตืกึดืืจ ืึธืึนืืึนืช ืึฐืึถืชึพืึทืึผึดืึผึฐืขึนื ึดืื ืึตืึธืึธืจึถืฅื
28.8. ืึทืึผึดืชึฐืึทืคึผึตืฉื ืฉืึธืืึผื ืึทืึผึดืึฐืึผึทืฉื ืึผึฐืึธืึดืื ืึฒืึตืจึดืื ืึทืึผึตืึถืึฐ ืืึผื ืึผืฉืึฐื ึตื ืึฒื ึธืฉืึดืื ืขึดืึผืึน ืึทืึผึธืึนืืึผ ืึถืึพืึธืึดืฉืึผึธื ืึธืึฐืึธื ืึทืึผึนืืึถืจ ืงืกืืืึพืงึธืกึณืึดืึพ ื ึธื ืึดื ืึผึธืืึนื ืึฐืึทืขึฒืึดื ืึดื ืึตืช ืึฒืฉืึถืจึพืึนืึทืจ ืึตืึธืึดืึฐื
28.17. ืึทืึผึทืขึทืฉื ืึฐืืึธื ืืึน ืึผึทืึฒืฉืึถืจ ืึผึดืึผึถืจ ืึผึฐืึธืึดื ืึทืึผึดืงึฐืจึทืข ืึฐืืึธื ืึถืชึพืึทืึผึทืึฐืึธืึธื ืึดืึผึธืึถืึธ ืึทืึผึดืชึผึฐื ึธืึผ ืึฐืจึตืขึฒืึธ ืึฐืึธืึดืื
28.22. ืึฐืขึทืชึผึธื ืฉืึฐืึทืขึพื ึธื ืึทืึพืึทืชึผึธื ืึผึฐืงืึนื ืฉืึดืคึฐืึธืชึถืึธ ืึฐืึธืฉืึดืึธื ืึฐืคึธื ึถืืึธ ืคึผึทืชึพืึถืึถื ืึถืึฑืืึนื ืึดืืึดื ืึฐืึธ ืึผึนืึท ืึผึดื ืชึตืึตืึฐ ืึผึทืึผึธืจึถืึฐื
29.1. ืึฐืขึทืชึผึธื ืึทืฉืึฐืึผึตื ืึผึทืึผึนืงึถืจ ืึฐืขึทืึฐืึตื ืึฒืึนื ึถืืึธ ืึฒืฉืึถืจึพืึผึธืืึผ ืึดืชึผึธืึฐ ืึฐืึดืฉืึฐืึผึทืึฐืชึผึถื ืึผึทืึผึนืงึถืจ ืึฐืืึนืจ ืึธืึถื ืึธืึตืืึผื
29.1. ืึทืึผึดืงึฐืึผึฐืฆืึผ ืคึฐืึดืฉืึฐืชึผึดืื ืึถืชึพืึผึธืึพืึทืึฒื ึตืืึถื ืึฒืคึตืงึธื ืึฐืึดืฉืึฐืจึธืึตื ืึนื ึดืื ืึผึทืขึทืึดื ืึฒืฉืึถืจ ืึผึฐืึดืึฐืจึฐืขึถืืื 29.2. ืึฐืกึทืจึฐื ึตื ืคึฐืึดืฉืึฐืชึผึดืื ืขึนืึฐืจึดืื ืึฐืึตืืึนืช ืึฐืึทืึฒืึธืคึดืื ืึฐืึธืึดื ืึทืึฒื ึธืฉืึธืื ืขึนืึฐืจึดืื ืึผึธืึทืึฒืจึนื ึธื ืขึดืึพืึธืึดืืฉืื 29.3. ืึทืึผึนืืึฐืจืึผ ืฉืึธืจึตื ืคึฐืึดืฉืึฐืชึผึดืื ืึธื ืึธืขึดืึฐืจึดืื ืึธืึตืึผึถื ืึทืึผึนืืึถืจ ืึธืึดืืฉื ืึถืึพืฉืึธืจึตื ืคึฐืึดืฉืึฐืชึผึดืื ืึฒืืึนืึพืึถื ืึธืึดื ืขึถืึถื ืฉืึธืืึผื ืึถืึถืึฐึพืึดืฉืึฐืจึธืึตื ืึฒืฉืึถืจ ืึธืึธื ืึดืชึผึดื ืึถื ืึธืึดืื ืืึนึพืึถื ืฉืึธื ึดืื ืึฐืึนืึพืึธืฆึธืืชึดื ืืึน ืึฐืืึผืึธื ืึดืึผืึนื ื ึธืคึฐืืึน ืขึทืึพืึทืึผืึนื ืึทืึผึถืื 29.4. ืึทืึผึดืงึฐืฆึฐืคืึผ ืขึธืึธืื ืฉืึธืจึตื ืคึฐืึดืฉืึฐืชึผึดืื ืึทืึผึนืืึฐืจืึผ ืืึน ืฉืึธืจึตื ืคึฐืึดืฉืึฐืชึผึดืื ืึธืฉืึตื ืึถืชึพืึธืึดืืฉื ืึฐืึธืฉืึนื ืึถืึพืึฐืงืึนืืึน ืึฒืฉืึถืจ ืึดืคึฐืงึทืึฐืชึผืึน ืฉืึธื ืึฐืึนืึพืึตืจึตื ืขึดืึผึธื ืึผ ืึผึทืึผึดืึฐืึธืึธื ืึฐืึนืึพืึดืึฐืึถืึพืึผึธื ืึผ ืึฐืฉืึธืึธื ืึผึทืึผึดืึฐืึธืึธื ืึผืึทืึผึถื ืึดืชึฐืจึทืฆึผึถื ืึถื ืึถืึพืึฒืึนื ึธืื ืึฒืืึนื ืึผึฐืจึธืืฉืึตื ืึธืึฒื ึธืฉืึดืื ืึธืึตืื 29.5. ืึฒืืึนืึพืึถื ืึธืึดื ืึฒืฉืึถืจ ืึทืขึฒื ืึผึพืืึน ืึผึทืึผึฐืึนืืึนืช ืึตืืึนืจ ืึดืึผึธื ืฉืึธืืึผื ืึผึทืึฒืึธืคึธืื ืึฐืึธืึดื ืืจืืืชื ืึผึฐืจึดืึฐืึนืชึธืืื 29.6. ืึทืึผึดืงึฐืจึธื ืึธืึดืืฉื ืึถืึพืึผึธืึดื ืึทืึผึนืืึถืจ ืึตืึธืื ืึทืึพืึฐืืึธื ืึผึดืึพืึธืฉืึธืจ ืึทืชึผึธื ืึฐืืึนื ืึผึฐืขึตืื ึทื ืฆึตืืชึฐืึธ ืึผืึนืึฒืึธ ืึดืชึผึดื ืึผึทืึผึทืึฒื ึถื ืึผึดื ืึนืึพืึธืฆึธืืชึดื ืึฐืึธ ืจึธืขึธื ืึดืึผืึนื ืึผึนืึฒืึธ ืึตืึทื ืขึทืึพืึทืึผืึนื ืึทืึผึถื ืึผืึฐืขึตืื ึตื ืึทืกึผึฐืจึธื ึดืื ืึนืึพืืึนื ืึธืชึผึธืื 29.7. ืึฐืขึทืชึผึธื ืฉืืึผื ืึฐืึตืึฐ ืึผึฐืฉืึธืืึนื ืึฐืึนืึพืชึทืขึฒืฉืึถื ืจึธืข ืึผึฐืขึตืื ึตื ืกึทืจึฐื ึตื ืคึฐืึดืฉืึฐืชึผึดืืื 29.8. ืึทืึผึนืืึถืจ ืึผึธืึดื ืึถืึพืึธืึดืืฉื ืึผึดื ืึถื ืขึธืฉืึดืืชึดื ืึผืึทืึพืึผึธืฆึธืืชึธ ืึฐืขึทืึฐืึผึฐืึธ ืึดืึผืึนื ืึฒืฉืึถืจ ืึธืึดืืชึดื ืึฐืคึธื ึถืืึธ ืขึทื ืึทืึผืึนื ืึทืึผึถื ืึผึดื ืึนื ืึธืืึนื ืึฐื ึดืึฐืึทืึฐืชึผึดื ืึผึฐืึนืึฐืึตื ืึฒืึนื ึดื ืึทืึผึถืึถืึฐื 29.9. ืึทืึผึทืขึทื ืึธืึดืืฉื ืึทืึผึนืืึถืจ ืึถืึพืึผึธืึดื ืึธืึทืขึฐืชึผึดื ืึผึดื ืืึนื ืึทืชึผึธื ืึผึฐืขึตืื ึทื ืึผึฐืึทืึฐืึทืึฐ ืึฑืึนืึดืื ืึทืึฐ ืฉืึธืจึตื ืคึฐืึดืฉืึฐืชึผึดืื ืึธืึฐืจืึผ ืึนืึพืึทืขึฒืึถื ืขึดืึผึธื ืึผ ืึผึทืึผึดืึฐืึธืึธืื 3
1.13. ืึทืึผึดืงึฐืืึผ ืึถืชึพืขึทืฆึฐืึนืชึตืืึถื ืึทืึผึดืงึฐืึผึฐืจืึผ ืชึทืึทืชึพืึธืึถืฉืึถื ืึผึฐืึธืึตืฉืึธื ืึทืึผึธืฆึปืืึผ ืฉืึดืึฐืขึทืช ืึธืึดืืื''. 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 Lordโs 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 |
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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: โข Hezekiah, King of Judah โข Hezekiah, king of Judah โข Jehoash, King of Judah โข Jonathan, brother of Judas โข Josiah, king of Judah โข Judah โข Judah (place) โข Judah place โข Judah, Kingdom of, โข Judah, and Egypt โข Judah, kingdom of, Jehoash, fiscal reforms of โข Judah, kingdom/province of โข Judas Maccabaeus โข Judas Maccabaeus, Latter-Day Elisha โข Judas Maccabeus โข Judas Maccabeus, comparison to biblical heroes โข Judas Maccabeusnan, prays โข Judas, death of โข Jude, Letter of โข Judea/Judah โข Kingship, of Judah Southern โข Manasseh, king of Judah โข R. Judah I (the Prince), i โข Simon, brother of Judas โข Simon, brother of Judas, of โข Tamar (daughter-in-law of Judah) โข Tamar, Judahโs daughter in law โข 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. ืึทืึฐืึดื ืึตืึผึธื ืึนืึฐืึดืื ืึธืืึนืึฐ ืึฐืึทืึผึตืจ ืึฐืึดื ึผึตื ืจึถืึถืึพืึตืฉื ืึฐืกืึผืกึตื ืึตืฉื ืึทืึผึทืคึฐืจึดืืึผ ืึผึตืื ืฉืึฐื ึตืืึถื ืึทืึผึทืขึทื ืึตืึดืึผึธืืึผ ืึผึทืกึฐืขึธืจึธื ืึทืฉืึผึธืึธืึดืื
4.21. ืึทืชึผึทืขึทื ืึทืชึผึทืฉืึฐืึผึดืึตืืึผ ืขึทืึพืึดืึผึทืช ืึดืืฉื ืึธืึฑืึนืึดืื ืึทืชึผึดืกึฐืึผึนืจ ืึผึทืขึฒืืึน ืึทืชึผึตืฆึตืื
4.34. ืึทืึผึทืขึทื ืึทืึผึดืฉืึฐืึผึทื ืขึทืึพืึทืึผึถืึถื ืึทืึผึธืฉืึถื ืคึผึดืื ืขึทืึพืคึผึดืื ืึฐืขึตืื ึธืื ืขึทืึพืขึตืื ึธืื ืึฐืึทืคึผึธืื ืขึทืึพืืคื ืึผึทืคึผึธืื ืึทืึผึดืึฐืึทืจ ืขึธืึธืื ืึทืึผึธืึธื ืึผึฐืฉืึทืจ ืึทืึผึธืึถืื 4.35. ืึทืึผึธืฉืึธื ืึทืึผึตืึถืึฐ ืึผึทืึผึทืึดืช ืึทืึทืช ืึตื ึผึธื ืึฐืึทืึทืช ืึตื ึผึธื ืึทืึผึทืขึทื ืึทืึผึดืึฐืึทืจ ืขึธืึธืื ืึทืึฐืืึนืจึตืจ ืึทื ึผึทืขึทืจ ืขึทืึพืฉืึถืึทืข ืคึผึฐืขึธืึดืื ืึทืึผึดืคึฐืงึทื ืึทื ึผึทืขึทืจ ืึถืชึพืขึตืื ึธืืื
6.18. ืึทืึผึตืจึฐืืึผ ืึตืึธืื ืึทืึผึดืชึฐืคึผึทืึผึตื ืึฑืึดืืฉืึธืข ืึถืึพืึฐืืึธื ืึทืึผึนืืึทืจ ืึทืึฐึพื ึธื ืึถืชึพืึทืึผืึนืึพืึทืึผึถื ืึผึทืกึผึทื ึฐืึตืจึดืื ืึทืึผึทืึผึตื ืึผึทืกึผึทื ึฐืึตืจึดืื ืึผึดืึฐืึทืจ ืึฑืึดืืฉืึธืขื
12.5. ืึทืึผึนืืึถืจ ืึฐืืึนืึธืฉื ืึถืึพืึทืึผึนืึฒื ึดืื ืึผึนื ืึผึถืกึถืฃ ืึทืงึผึณืึธืฉืึดืื ืึฒืฉืึถืจึพืืึผืึธื ืึตืืชึพืึฐืืึธื ืึผึถืกึถืฃ ืขืึนืึตืจ ืึดืืฉื ืึผึถืกึถืฃ ื ึทืคึฐืฉืืึนืช ืขึถืจึฐืึผืึน ืึผึธืึพืึผึถืกึถืฃ ืึฒืฉืึถืจ ืึทืขึฒืึถื ืขึทื ืึถืึพืึดืืฉื ืึฐืึธืึดืื ืึผึตืืช ืึฐืืึธืื 12.6. ืึดืงึฐืืึผ ืึธืึถื ืึทืึผึนืึฒื ึดืื ืึดืืฉื ืึตืึตืช ืึทืึผึธืจืึน ืึฐืึตื ืึฐืึทืึผึฐืงืึผ ืึถืชึพืึผึถืึถืง ืึทืึผึทืึดืช ืึฐืึนื ืึฒืฉืึถืจึพืึดืึผึธืฆึตื ืฉืึธื ืึผึธืึถืงื
12.17. ืึผึถืกึถืฃ ืึธืฉืึธื ืึฐืึถืกึถืฃ ืึทืึผึธืืึนืช ืึนื ืืึผืึธื ืึผึตืืช ืึฐืืึธื ืึทืึผึนืึฒื ึดืื ืึดืึฐืืึผื
18.3. ืึฐืึทืึพืึทืึฐืึทื ืึถืชึฐืึถื ืึดืึฐืงึดืึผึธืืึผ ืึถืึพืึฐืืึธื ืึตืืึนืจ ืึทืฆึผึตื ืึทืฆึผึดืืึตื ืึผ ืึฐืืึธื ืึฐืึนื ืชึดื ึผึธืชึตื ืึถืชึพืึธืขึดืืจ ืึทืึผึนืืช ืึผึฐืึทื ืึถืึถืึฐ ืึทืฉืึผืึผืจื
18.3. ืึทืึผึทืขึทืฉื ืึทืึผึธืฉืึธืจ ืึผึฐืขึตืื ึตื ืึฐืืึธื ืึผึฐืึนื ืึฒืฉืึถืจึพืขึธืฉืึธื ืึผึธืึดื ืึธืึดืืื 18.4. ืืึผื ืึตืกึดืืจ ืึถืชึพืึทืึผึธืืึนืช ืึฐืฉืึดืึผึทืจ ืึถืชึพืึทืึผึทืฆึผึตืึนืช ืึฐืึธืจึทืช ืึถืชึพืึธืึฒืฉืึตืจึธื ืึฐืึดืชึผึทืช ื ึฐืึทืฉื ืึทื ึผึฐืึนืฉืึถืช ืึฒืฉืึถืจึพืขึธืฉืึธื ืึนืฉืึถื ืึผึดื ืขึทืึพืึทืึผึธืึดืื ืึธืึตืึผึธื ืึธืืึผ ืึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึฐืงึทืึผึฐืจึดืื ืืึน ืึทืึผึดืงึฐืจึธืึพืืึน ื ึฐืึปืฉืึฐืชึผึธืื 18.5. ืึผึทืืืึธื ืึฑืึนืึตืึพืึดืฉืึฐืจึธืึตื ืึผึธืึธื ืึฐืึทืึฒืจึธืื ืึนืึพืึธืึธื ืึธืึนืืึผ ืึผึฐืึนื ืึทืึฐืึตื ืึฐืืึผืึธื ืึทืึฒืฉืึถืจ ืึธืืึผ ืึฐืคึธื ึธืืื 18.6. ืึทืึผึดืึฐืึผึทืง ืึผึทืืืึธื ืึนืึพืกึธืจ ืึตืึทืึฒืจึธืื ืึทืึผึดืฉืึฐืึนืจ ืึดืฆึฐืึบืชึธืื ืึฒืฉืึถืจึพืฆึดืึผึธื ืึฐืืึธื ืึถืชึพืึนืฉืึถืื 18.7. ืึฐืึธืึธื ืึฐืืึธื ืขึดืึผืึน ืึผึฐืึนื ืึฒืฉืึถืจึพืึตืฆึตื ืึทืฉืึฐืึผึดืื ืึทืึผึดืึฐืจึนื ืึผึฐืึถืึถืึฐึพืึทืฉืึผืึผืจ ืึฐืึนื ืขึฒืึธืืึนื
18.21. ืขึทืชึผึธื ืึดื ึผึตื ืึธืึทืึฐืชึผึธ ืึผึฐืึธ ืขึทืึพืึดืฉืึฐืขึถื ึถืช ืึทืงึผึธื ึถื ืึธืจึธืฆืึผืฅ ืึทืึผึถื ืขึทืึพืึดืฆึฐืจึทืึดื ืึฒืฉืึถืจ ืึดืกึผึธืึตืึฐ ืึดืืฉื ืขึธืึธืื ืึผืึธื ืึฐืึทืคึผืึน ืึผื ึฐืงึธืึธืึผ ืึผึตื ืคึผึทืจึฐืขึนื ืึถืึถืึฐึพืึดืฆึฐืจึทืึดื ืึฐืึธืึพืึทืึผึนืึฐืึดืื ืขึธืึธืืื
18.24. ืึฐืึตืืึฐ ืชึผึธืฉืึดืื ืึตืช ืคึผึฐื ึตื ืคึทืึทืช ืึทืึทื ืขึทืึฐืึตื ืึฒืึนื ึดื ืึทืงึผึฐืึทื ึผึดืื ืึทืชึผึดืึฐืึทื ืึฐืึธ ืขึทืึพืึดืฆึฐืจึทืึดื ืึฐืจึถืึถื ืึผืึฐืคึธืจึธืฉืึดืืื
19.16. ืึทืึผึตื ืึฐืืึธื ืึธืึฐื ึฐืึธ ืึผืฉืึฒืึธืข ืคึผึฐืงึทื ืึฐืืึธื ืขึตืื ึถืืึธ ืึผืจึฐืึตื ืึผืฉืึฐืึทืข ืึตืช ืึผึดืึฐืจึตื ืกึทื ึฐืึตืจึดืื ืึฒืฉืึถืจ ืฉืึฐืึธืืึน ืึฐืึธืจึตืฃ ืึฑืึนืึดืื ืึธืื
19.35. ืึทืึฐืึดื ืึผึทืึผึทืึฐืึธื ืึทืืึผื ืึทืึผึตืฆึตื ืึทืึฐืึทืึฐ ืึฐืืึธื ืึทืึผึทืึฐ ืึผึฐืึทืึฒื ึตื ืึทืฉืึผืึผืจ ืึตืึธื ืฉืึฐืืึนื ึดืื ืึทืึฒืึดืฉืึผึธื ืึธืึถืฃ ืึทืึผึทืฉืึฐืึผึดืืืึผ ืึทืึผึนืงึถืจ ืึฐืึดื ึผึตื ืึปืึผึธื ืคึผึฐืึธืจึดืื ืึตืชึดืืื
23.8. ืึทืึผึธืึตื ืึถืชึพืึผึธืึพืึทืึผึนืึฒื ึดืื ืึตืขึธืจึตื ืึฐืืึผืึธื ืึทืึฐืึทืึผึตื ืึถืชึพืึทืึผึธืืึนืช ืึฒืฉืึถืจ ืงึดืึผึฐืจืึผึพืฉืึธืึผึธื ืึทืึผึนืึฒื ึดืื ืึดืึผึถืึทืข ืขึทืึพืึผึฐืึตืจ ืฉืึธืึทืข ืึฐื ึธืชึทืฅ ืึถืชึพืึผึธืืึนืช ืึทืฉืึผึฐืขึธืจึดืื ืึฒืฉืึถืจึพืคึผึถืชึทื ืฉืึทืขึทืจ ืึฐืืึนืฉืึปืขึท ืฉืึทืจึพืึธืขึดืืจ ืึฒืฉืึถืจึพืขึทืึพืฉืึฐืึนืืื ืึดืืฉื ืึผึฐืฉืึทืขึทืจ ืึธืขึดืืจื 23.9. ืึทืึฐ ืึนื ืึทืขึฒืืึผ ืึผึนืึฒื ึตื ืึทืึผึธืืึนืช ืึถืึพืึดืึฐืึผึทื ืึฐืืึธื ืึผึดืืจืึผืฉืึธืึธึดื ืึผึดื ืึดืึพืึธืึฐืืึผ ืึทืฆึผืึนืช ืึผึฐืชืึนืึฐ ืึฒืึตืืึถืื
23.19. ืึฐืึทื ืึถืชึพืึผึธืึพืึผึธืชึผึตื ืึทืึผึธืืึนืช ืึฒืฉืึถืจ ืึผึฐืขึธืจึตื ืฉืึนืึฐืจืึนื ืึฒืฉืึถืจ ืขึธืฉืืึผ ืึทืึฐืึตื ืึดืฉืึฐืจึธืึตื ืึฐืึทืึฐืขึดืืก ืึตืกึดืืจ ืึนืืฉืึดืึผึธืืึผ ืึทืึผึทืขึทืฉื ืึธืึถื ืึผึฐืึธืึพืึทืึผึทืขึฒืฉืึดืื ืึฒืฉืึถืจ ืขึธืฉืึธื ืึผึฐืึตืืชึพืึตืื
23.26. ืึทืึฐ ืึนืึพืฉืึธื ืึฐืืึธื ืึตืึฒืจืึนื ืึทืคึผืึน ืึทืึผึธืืึนื ืึฒืฉืึถืจึพืึธืจึธื ืึทืคึผืึน ืึผึดืืืึผืึธื ืขึทื ืึผึธืึพืึทืึผึฐืขึธืกึดืื ืึฒืฉืึถืจ ืึดืึฐืขึดืืกืึน ืึฐื ึทืฉืึผึถืื 23.27. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึผึทื ืึถืชึพืึฐืืึผืึธื ืึธืกึดืืจ ืึตืขึทื ืคึผึธื ึทื ืึผึทืึฒืฉืึถืจ ืึฒืกึดืจึนืชึดื ืึถืชึพืึดืฉืึฐืจึธืึตื ืึผืึธืึทืกึฐืชึผึดื ืึถืชึพืึธืขึดืืจ ืึทืึผึนืืช ืึฒืฉืึถืจึพืึผึธืึทืจึฐืชึผึดื ืึถืชึพืึฐืจืึผืฉืึธืึทึดื ืึฐืึถืชึพืึทืึผึทืึดืช ืึฒืฉืึถืจ ืึธืึทืจึฐืชึผึดื ืึดืึฐืึถื ืฉืึฐืึดื ืฉืึธืื
23.29. ืึผึฐืึธืึธืื ืขึธืึธื ืคึทืจึฐืขึนื ื ึฐืึนื ืึถืึถืึฐึพืึดืฆึฐืจึทืึดื ืขึทืึพืึถืึถืึฐ ืึทืฉืึผืึผืจ ืขึทืึพื ึฐืึทืจึพืคึผึฐืจึธืช ืึทืึผึตืึถืึฐ ืึทืึผึถืึถืึฐ ืึนืืฉืึดืึผึธืืึผ ืึดืงึฐืจึธืืชืึน ืึทืึฐืึดืืชึตืืึผ ืึผึดืึฐืึดืึผืึน ืึผึดืจึฐืึนืชืึน ืึนืชืึนื' '
23.33. ืึทืึผึทืึทืกึฐืจึตืืึผ ืคึทืจึฐืขึนื ื ึฐืึนื ืึฐืจึดืึฐืึธื ืึผึฐืึถืจึถืฅ ืึฒืึธืช ืืืื ืึดืึผึฐืึนืึฐ ืึผึดืืจืึผืฉืึธืึธึดื ืึทืึผึดืชึผึถืึพืขึนื ึถืฉื ืขึทืึพืึธืึธืจึถืฅ ืึตืึธื ืึดืึผึทืจึพืึผึถืกึถืฃ ืึฐืึดืึผึทืจ ืึธืึธืื
24.12. ืึทืึผึตืฆึตื ืึฐืืึนืึธืึดืื ืึถืึถืึฐึพืึฐืืึผืึธื ืขึทืึพืึถืึถืึฐ ืึผึธืึถื ืืึผื ืึฐืึดืึผืึน ืึทืขึฒืึธืึธืื ืึฐืฉืึธืจึธืื ืึฐืกึธืจึดืืกึธืื ืึทืึผึดืงึผึทื ืึนืชืึน ืึถืึถืึฐ ืึผึธืึถื ืึผึดืฉืึฐื ึทืช ืฉืึฐืึนื ึถื ืึฐืึธืึฐืืึนื 24.13. ืึทืึผืึนืฆึตื ืึดืฉืึผึธื ืึถืชึพืึผึธืึพืืึนืฆึฐืจืึนืช ืึผึตืืช ืึฐืืึธื ืึฐืืึนืฆึฐืจืึนืช ืึผึตืืช ืึทืึผึถืึถืึฐ ืึทืึฐืงึทืฆึผึตืฅ ืึถืชึพืึผึธืึพืึผึฐืึตื ืึทืึผึธืึธื ืึฒืฉืึถืจ ืขึธืฉืึธื ืฉืึฐืึนืึนื ืึถืึถืึฐึพืึดืฉืึฐืจึธืึตื ืึผึฐืึตืืึทื ืึฐืืึธื ืึผึทืึฒืฉืึถืจ ืึผึดืึผึถืจ ืึฐืืึธืื
24.15. ืึทืึผึถืึถื ืึถืชึพืึฐืืึนืึธืึดืื ืึผึธืึถืึธื ืึฐืึถืชึพืึตื ืึทืึผึถืึถืึฐ ืึฐืึถืชึพื ึฐืฉืึตื ืึทืึผึถืึถืึฐ ืึฐืึถืชึพืกึธืจึดืืกึธืื ืึฐืึตืช ืืืื ืึตืืึตื ืึธืึธืจึถืฅ ืืึนืึดืืึฐ ืึผืึนืึธื ืึดืืจืึผืฉืึธืึทึดื ืึผึธืึถืึธืื
25.8. ืึผืึทืึนืึถืฉื ืึทืึฒืึดืืฉืึดื ืึผึฐืฉืึดืึฐืขึธื ืึทืึนืึถืฉื ืึดืื ืฉืึฐื ึทืช ืชึผึฐืฉืึทืขึพืขึถืฉืึฐืจึตื ืฉืึธื ึธื ืึทืึผึถืึถืึฐ ื ึฐืึปืึทืึฐื ึถืืฆึผึทืจ ืึถืึถืึฐึพืึผึธืึถื ืึผึธื ื ึฐืืึผืึทืจึฐืึฒืึธื ืจึทืึพืึทืึผึธืึดืื ืขึถืึถื ืึถืึถืึฐึพืึผึธืึถื ืึฐืจืึผืฉืึธืึธึดืื
25.13. ืึฐืึถืชึพืขึทืึผืึผืึตื ืึทื ึผึฐืึนืฉืึถืช ืึฒืฉืึถืจ ืึผึตืืชึพืึฐืืึธื ืึฐืึถืชึพืึทืึผึฐืึนื ืึนืช ืึฐืึถืชึพืึธื ืึทื ึผึฐืึนืฉืึถืช ืึฒืฉืึถืจ ืึผึฐืึตืืชึพืึฐืืึธื ืฉืึดืึผึฐืจืึผ ืึทืฉืึฐืึผึดืื ืึทืึผึดืฉืึฐืืึผ ืึถืชึพื ึฐืึปืฉืึฐืชึผึธื ืึผึธืึถืึธืื 25.14. ืึฐืึถืชึพืึทืกึผึดืืจึนืช ืึฐืึถืชึพืึทืึผึธืขึดืื ืึฐืึถืชึพืึทืึฐืึทืึผึฐืจืึนืช ืึฐืึถืชึพืึทืึผึทืคึผืึนืช ืึฐืึตืช ืึผึธืึพืึผึฐืึตื ืึทื ึผึฐืึนืฉืึถืช ืึฒืฉืึถืจ ืึฐืฉืึธืจึฐืชืึผึพืึธื ืึธืงึธืืึผื 25.15. ืึฐืึถืชึพืึทืึผึทืึฐืชึผืึนืช ืึฐืึถืชึพืึทืึผึดืึฐืจึธืงืึนืช ืึฒืฉืึถืจ ืึธืึธื ืึธืึธื ืึทืึฒืฉืึถืจึพืึผึถืกึถืฃ ืึผึธืกึถืฃ ืึธืงึทื ืจึทืึพืึทืึผึธืึดืืื 25.16. ืึธืขึทืึผืึผืึดืื ืฉืึฐื ึทืึดื ืึทืึผึธื ืึธืึถืึธื ืึฐืึทืึผึฐืึนื ืึนืช ืึฒืฉืึถืจึพืขึธืฉืึธื ืฉืึฐืึนืึนื ืึฐืึตืืช ืึฐืืึธื ืึนืึพืึธืึธื ืึดืฉืึฐืงึธื ืึดื ึฐืึนืฉืึถืช ืึผึธืึพืึทืึผึตืึดืื ืึธืึตืึผึถืื 25.17. ืฉืึฐืึนื ึถื ืขึถืฉืึฐืจึตื ืึทืึผึธื ืงืึนืึทืช ืึธืขึทืึผืึผื ืึธืึถืึธื ืึฐืึนืชึถืจึถืช ืขึธืึธืื ื ึฐืึนืฉืึถืช ืึฐืงืึนืึทืช ืึทืึผึนืชึถืจึถืช ืฉืึธืึนืฉื ืืื ืึทืึผืึนืช ืึผืฉืึฐืึธืึธื ืึฐืจึดืึผึนื ึดืื ืขึทืึพืึทืึผึนืชึถืจึถืช ืกึธืึดืื ืึทืึผึนื ื ึฐืึนืฉืึถืช ืึฐืึธืึตืึผึถื ืึทืขึทืึผืึผื ืึทืฉืึผึตื ึดื ืขึทืึพืึทืฉืึผึฐืึธืึธืื''. 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: โSmite 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: โAll 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 manโs 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 manโs 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: โI 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 fatherโs 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 kingโs 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 kingโs mother, and the kingโs 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 |
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15. Hebrew Bible, 2 Samuel, 1.12, 4.5-4.12, 20.1, 21.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Jesus, relationship with Judas of โข Judah โข Judah (Amora) โข Judah (kingdom) โข Judas Maccabeusnan, influence on Judith โข Judas, death of โข Judas, relationship with Jesus of โข Judea/Judah โข Tamar, Judahโs 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. ืึทืึผึดืกึฐืคึผึฐืืึผ ืึทืึผึดืึฐืึผืึผ ืึทืึผึธืฆึปืืึผ ืขึทืึพืึธืขึธืจึถื ืขึทืึพืฉืึธืืึผื ืึฐืขึทืึพืึฐืืึนื ึธืชึธื ืึผึฐื ืึน ืึฐืขึทืึพืขึทื ืึฐืืึธื ืึฐืขึทืึพืึผึตืืช ืึดืฉืึฐืจึธืึตื ืึผึดื ื ึธืคึฐืืึผ ืึผึถืึธืจึถืื
4.5. ืึทืึผึตืึฐืืึผ ืึผึฐื ึตืึพืจึดืึผืึนื ืึทืึผึฐืึตืจึนืชึดื ืจึตืึธื ืึผืึทืขึฒื ึธื ืึทืึผึธืึนืืึผ ืึผึฐืึนื ืึทืึผืึนื ืึถืึพืึผึตืืช ืึดืืฉื ืึผึนืฉืึถืช ืึฐืืึผื ืฉืึนืึตื ืึตืช ืึดืฉืึฐืึผึทื ืึทืฆึผึธืึณืจึธืึดืื 4.6. ืึฐืึตื ึผึธื ืึผึธืืึผ ืขึทืึพืชึผืึนืึฐ ืึทืึผึทืึดืช ืึนืงึฐืึตื ืึดืึผึดืื ืึทืึผึทืึผึปืืึผ ืึถืึพืึทืึนืึถืฉื ืึฐืจึตืึธื ืึผืึทืขึฒื ึธื ืึธืึดืื ื ึดืึฐืึธืืึผื 4.7. ืึทืึผึธืึนืืึผ ืึทืึผึทืึดืช ืึฐืืึผืึพืฉืึนืึตื ืขึทืึพืึดืึผึธืชืึน ืึผึทืึฒืึทืจ ืึดืฉืึฐืึผึธืืึน ืึทืึผึทืึผึปืืึผ ืึทืึฐืึดืชึปืืึผ ืึทืึผึธืกึดืืจืึผ ืึถืชึพืจึนืืฉืืึน ืึทืึผึดืงึฐืืึผ ืึถืชึพืจึนืืฉืืึน ืึทืึผึตืึฐืืึผ ืึผึถืจึถืึฐ ืึธืขึฒืจึธืึธื ืึผึธืึพืึทืึผึธืึฐืึธืื 4.8. ืึทืึผึธืึดืืึผ ืึถืชึพืจึนืืฉื ืึดืืฉืึพืึผึนืฉืึถืช ืึถืึพืึผึธืึดื ืึถืึฐืจืึนื ืึทืึผึนืืึฐืจืึผ ืึถืึพืึทืึผึถืึถืึฐ ืึดื ึผึตืึพืจึนืืฉื ืึดืืฉืึพืึผึนืฉืึถืช ืึผึถืึพืฉืึธืืึผื ืึนืึดืึฐืึธ ืึฒืฉืึถืจ ืึผึดืงึผึตืฉื ืึถืชึพื ึทืคึฐืฉืึถืึธ ืึทืึผึดืชึผึตื ืึฐืืึธื ืึทืืึนื ึดื ืึทืึผึถืึถืึฐ ื ึฐืงึธืืึนืช ืึทืึผืึนื ืึทืึผึถื ืึดืฉืึผึธืืึผื ืึผืึดืึผึทืจึฐืขืึนื 4.9. ืึทืึผึทืขึทื ืึผึธืึดื ืึถืชึพืจึตืึธื ืึฐืึถืชึพืึผึทืขึฒื ึธื ืึธืึดืื ืึผึฐื ึตื ืจึดืึผืึนื ืึทืึผึฐืึตืจึนืชึดื ืึทืึผึนืืึถืจ ืึธืึถื ืึทืึพืึฐืืึธื ืึฒืฉืึถืจึพืคึผึธืึธื ืึถืชึพื ึทืคึฐืฉืึดื ืึดืึผึธืึพืฆึธืจึธืื' '4.11. ืึทืฃ ืึผึดืึพืึฒื ึธืฉืึดืื ืจึฐืฉืึธืขึดืื ืึธืจึฐืืึผ ืึถืชึพืึดืืฉืึพืฆึทืึผึดืืง ืึผึฐืึตืืชืึน ืขึทืึพืึดืฉืึฐืึผึธืืึน ืึฐืขึทืชึผึธื ืึฒืืึนื ืึฒืึทืงึผึตืฉื ืึถืชึพืึผึธืืึน ืึดืึผึถืึฐืึถื ืึผืึดืขึทืจึฐืชึผึดื ืึถืชึฐืึถื ืึดืึพืึธืึธืจึถืฅื 4.12. ืึทืึฐืฆึทื ืึผึธืึดื ืึถืชึพืึทื ึผึฐืขึธืจึดืื ืึทืึผึทืึทืจึฐืืึผื ืึทืึฐืงึทืฆึผึฐืฆืึผ ืึถืชึพืึฐืึตืืึถื ืึฐืึถืชึพืจึทืึฐืึตืืึถื ืึทืึผึดืชึฐืืึผ ืขึทืึพืึทืึผึฐืจึตืึธื ืึผึฐืึถืึฐืจืึนื ืึฐืึตืช ืจึนืืฉื ืึดืืฉืึพืึผึนืฉืึถืช ืึธืงึธืืึผ ืึทืึผึดืงึฐืึผึฐืจืึผ ืึฐืงึถืึถืจึพืึทืึฐื ึตืจ ืึผึฐืึถืึฐืจืึนืื
20.1. ืึฐืฉืึธื ื ึดืงึฐืจึธื ืึดืืฉื ืึผึฐืึดืึผึทืขึทื ืึผืฉืึฐืืึน ืฉืึถืึทืข ืึผึถืึพืึผึดืึฐืจึดื ืึดืืฉื ืึฐืึดืื ึดื ืึทืึผึดืชึฐืงึทืข ืึผึทืฉืึผึนืคึธืจ ืึทืึผึนืืึถืจ ืึตืืึพืึธื ืึผ ืึตืึถืง ืึผึฐืึธืึดื ืึฐืึนื ื ึทืึฒืึธืึพืึธื ืึผ ืึผึฐืึถืึพืึดืฉืึทื ืึดืืฉื ืึฐืึนืึธืึธืื ืึดืฉืึฐืจึธืึตืื
20.1. ืึทืขึฒืึธืฉืึธื ืึนืึพื ึดืฉืึฐืึทืจ ืึผึทืึถืจึถื ืึฒืฉืึถืจ ืึผึฐืึทืึพืืึนืึธื ืึทืึผึทืึผึตืืึผ ืึธืึผ ืึถืึพืึทืึนืึถืฉื ืึทืึผึดืฉืึฐืคึผึนืึฐ ืึตืขึธืื ืึทืจึฐืฆึธื ืึฐืึนืึพืฉืึธื ึธื ืืึน ืึทืึผึธืึนืช ืึฐืืึนืึธื ืึทืึฒืึดืืฉืึทื ืึธืึดืื ืจึธืึทืฃ ืึทืึฒืจึตื ืฉืึถืึทืข ืึผึถืึพืึผึดืึฐืจึดืื
21.9. ืึทืึผึดืชึผึฐื ึตื ืึผึฐืึทื ืึทืึผึดืึฐืขึนื ึดืื ืึทืึผึนืงึดืืขึปื ืึผึธืึธืจ ืึดืคึฐื ึตื ืึฐืืึธื ืึทืึผึดืคึผึฐืืึผ ืฉืืขืชืื ืฉืึฐืึทืขึฐืชึผึธื ืึธืึทื ืืื ืึฐืึตืึผึธื ืึปืึฐืชืึผ ืึผึดืืึตื ืงึธืฆึดืืจ ืึผึธืจึดืืฉืึนื ึดืื ืชืืืช ืึผึดืชึฐืึดืึผึทืช ืงึฐืฆึดืืจ ืฉืึฐืขึนืจึดืืื''. 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 |
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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: โข Jesus, relationship with Judas of โข Judah โข Judah (R.) โข Judah (kingdom) โข Judah (tribe) โข Judah Maccabee โข Judah b. Barzilai of Barcelona (Rabbi) โข Judah bar Simon (R.) โข Judah ha-Nasi, Rabbi โข Judah, and Egypt โข Judah, kingdom/province of โข Judah, return to โข Judah, society of โข Judah, territory โข Judas โข Judas Maccabaeus โข Judas Maccabeus โข Judas Maccabeus, comparison to biblical heroes โข Judas Maccabeusnan, prays โข Judas, relationship with Jesus of โข Judea/Judah โข Simon, brother of Judas, of โข Tamar and Judah โข Tamar, Judahโs daughter in law โข 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. ืขืึนื ืึทืึผืึนื ืึผึฐื ึนื ืึทืขึฒืึนื ืึฐื ึนืคึตืฃ ืึธืืึน ืึทืจ ืืืชึพืึผึทืชึพ ืฆึดืึผืึนื ืึผึดืึฐืขึทืช ืึฐืจืึผืฉืึธืึธึดืื
11.1. ืึฐืึธืึธื ืึผึทืึผืึนื ืึทืืึผื ืฉืึนืจึถืฉื ืึดืฉืึทื ืึฒืฉืึถืจ ืขึนืึตื ืึฐื ึตืก ืขึทืึผึดืื ืึตืึธืื ืึผืึนืึดื ืึดืึฐืจึนืฉืืึผ ืึฐืึธืึฐืชึธื ืึฐื ึปืึธืชืึน ืึผึธืืึนืื
11.1. ืึฐืึธืฆึธื ืึนืึถืจ ืึดืึผึตืึทืข ืึดืฉืึธื ืึฐื ึตืฆึถืจ ืึดืฉืึผึธืจึธืฉืึธืื ืึดืคึฐืจึถืื 11.2. ืึฐื ึธืึธื ืขึธืึธืื ืจืึผืึท ืึฐืืึธื ืจืึผืึท ืึธืึฐืึธื ืึผืึดืื ึธื ืจืึผืึท ืขึตืฆึธื ืึผืึฐืืึผืจึธื ืจืึผืึท ืึผึทืขึทืช ืึฐืึดืจึฐืึทืช ืึฐืืึธืื
11.6. ืึฐืึธืจ ืึฐืึตื ืขึดืึพืึผึถืึถืฉื ืึฐื ึธืึตืจ ืขึดืึพืึผึฐืึดื ืึดืจึฐืึผึธืฅ ืึฐืขึตืึถื ืึผืึฐืคึดืืจ ืึผืึฐืจึดืื ืึทืึฐืึผึธื ืึฐื ึทืขึทืจ ืงึธืึนื ื ึนืึตื ืึผึธืื
11.11. ืึฐืึธืึธื ืึผึทืึผืึนื ืึทืืึผื ืืึนืกึดืืฃ ืึฒืึนื ึธื ืฉืึตื ึดืืช ืึธืืึน ืึดืงึฐื ืึนืช ืึถืชึพืฉืึฐืึธืจ ืขึทืึผืึน ืึฒืฉืึถืจ ืึดืฉืึผึธืึตืจ ืึตืึทืฉืึผืึผืจ ืึผืึดืึผึดืฆึฐืจึทืึดื ืึผืึดืคึผึทืชึฐืจืึนืก ืึผืึดืึผืึผืฉื ืึผืึตืขึตืืึธื ืึผืึดืฉืึผึดื ึฐืขึธืจ ืึผืึตืึฒืึธืช ืึผืึตืึดืึผึตื ืึทืึผึธืื
11.12. ืึฐื ึธืฉืึธื ื ึตืก ืึทืึผืึนืึดื ืึฐืึธืกึทืฃ ื ึดืึฐืึตื ืึดืฉืึฐืจึธืึตื ืึผื ึฐืคึปืฆืึนืช ืึฐืืึผืึธื ืึฐืงึทืึผึตืฅ ืึตืึทืจึฐืึผึทืข ืึผึทื ึฐืคืึนืช ืึธืึธืจึถืฅื
36.6. ืึดื ึผึตื ืึธืึทืึฐืชึผึธ ืขึทืึพืึดืฉืึฐืขึถื ึถืช ืึทืงึผึธื ึถื ืึธืจึธืฆืึผืฅ ืึทืึผึถื ืขึทืึพืึดืฆึฐืจึทืึดื ืึฒืฉืึถืจ ืึดืกึผึธืึตืึฐ ืึดืืฉื ืขึธืึธืื ืึผืึธื ืึฐืึทืคึผืึน ืึผื ึฐืงึธืึธืึผ ืึผึตื ืคึผึทืจึฐืขึนื ืึถืึถืึฐึพืึดืฆึฐืจึทืึดื ืึฐืึธืึพืึทืึผึนืึฐืึดืื ืขึธืึธืืื
36.9. ืึฐืึตืืึฐ ืชึผึธืฉืึดืื ืึตืช ืคึผึฐื ึตื ืคึทืึทืช ืึทืึทื ืขึทืึฐืึตื ืึฒืึนื ึดื ืึทืงึฐืึทื ึผึดืื ืึทืชึผึดืึฐืึทื ืึฐืึธ ืขึทืึพืึดืฆึฐืจึทืึดื ืึฐืจึถืึถื ืึผืึฐืคึธืจึธืฉืึดืืื
37.17. ืึทืึผึตื ืึฐืืึธื ืึธืึฐื ึฐืึธ ืึผืฉืึฐืึธืข ืคึผึฐืงึทื ืึฐืืึธื ืขึตืื ึถืึธ ืึผืจึฐืึตื ืึผืฉืึฐืึทืข ืึตืช ืึผึธืึพืึผึดืึฐืจึตื ืกึทื ึฐืึตืจึดืื ืึฒืฉืึถืจ ืฉืึธืึทื ืึฐืึธืจึตืฃ ืึฑืึนืึดืื ืึธืื
40.22. ืึทืึผึนืฉืึตื ืขึทืึพืืึผื ืึธืึธืจึถืฅ ืึฐืึนืฉืึฐืึถืืึธ ืึผึทืึฒืึธืึดืื ืึทื ึผืึนืึถื ืึทืึผึนืง ืฉืึธืึทืึดื ืึทืึผึดืึฐืชึผึธืึตื ืึผึธืึนืึถื ืึธืฉืึธืึถืชื
56.4. ืึผึดืึพืึนื ืึธืึทืจ ืึฐืืึธื ืึทืกึผึธืจึดืืกึดืื ืึฒืฉืึถืจ ืึดืฉืึฐืึฐืจืึผ ืึถืชึพืฉืึทืึผึฐืชืึนืชึทื ืึผืึธืึฒืจืึผ ืึผึทืึฒืฉืึถืจ ืึธืคึธืฆึฐืชึผึดื ืึผืึทืึฒืึดืืงึดืื ืึผึดืึฐืจึดืืชึดืื
56.7. ืึทืึฒืึดืืืึนืชึดืื ืึถืึพืึทืจ ืงึธืึฐืฉืึดื ืึฐืฉืึดืึผึทืึฐืชึผึดืื ืึผึฐืึตืืช ืชึผึฐืคึดืึผึธืชึดื ืขืึนืึนืชึตืืึถื ืึฐืึดืึฐืึตืืึถื ืึฐืจึธืฆืึนื ืขึทืึพืึดืึฐืึผึฐืึดื ืึผึดื ืึตืืชึดื ืึผึตืืชึพืชึผึฐืคึดืึผึธื ืึดืงึผึธืจึตื ืึฐืึธืึพืึธืขึทืึผึดืืื
63.1. ืึฐืึตืึผึธื ืึธืจืึผ ืึฐืขึดืฆึผึฐืืึผ ืึถืชึพืจืึผืึท ืงึธืึฐืฉืืึน ืึทืึผึตืึธืคึตืึฐ ืึธืึถื ืึฐืืึนืึตื ืืึผื ื ึดืึฐืึทืึพืึผึธืื
63.1. ืึดืึพืึถื ืึผึธื ืึตืึฑืืึนื ืึฒืืึผืฅ ืึผึฐืึธืึดืื ืึดืึผึธืฆึฐืจึธื ืึถื ืึธืืึผืจ ืึผึดืึฐืืึผืฉืืึน ืฆึนืขึถื ืึผึฐืจึนื ืึผึนืืึน ืึฒื ึดื ืึฐืึทืึผึตืจ ืึผึดืฆึฐืึธืงึธื ืจึทื ืึฐืืึนืฉืึดืืขึทื 63.2. ืึทืึผืึผืขึท ืึธืึนื ืึดืึฐืืึผืฉืึถืึธ ืึผืึฐืึธืึถืืึธ ืึผึฐืึนืจึตืึฐ ืึผึฐืึทืชื 63.3. ืคึผืึผืจึธื ืึผึธืจึทืึฐืชึผึดื ืึฐืึทืึผึดื ืึผืึตืขึทืึผึดืื ืึตืืึพืึดืืฉื ืึดืชึผึดื ืึฐืึถืึฐืจึฐืึตื ืึผึฐืึทืคึผึดื ืึฐืึถืจึฐืึฐืกึตื ืึผึทืึฒืึธืชึดื ืึฐืึตื ื ึดืฆึฐืึธื ืขึทืึพืึผึฐืึธืึทื ืึฐืึธืึพืึทืึฐืึผืึผืฉืึทื ืึถืึฐืึธืึฐืชึผึดืื 63.4. ืึผึดื ืืึนื ื ึธืงึธื ืึผึฐืึดืึผึดื ืึผืฉืึฐื ึทืช ืึผึฐืืึผืึทื ืึผึธืึธืื 63.5. ืึฐืึทืึผึดืื ืึฐืึตืื ืขึนืึตืจ ืึฐืึถืฉืึฐืชึผืึนืึตื ืึฐืึตืื ืกืึนืึตืึฐ ืึทืชึผืึนืฉืึทืข ืึดื ืึฐืจึนืขึดื ืึทืึฒืึธืชึดื ืึดืื ืกึฐืึธืึธืชึฐื ึดืื 63.6. ืึฐืึธืืึผืก ืขึทืึผึดืื ืึผึฐืึทืคึผึดื ืึทืึฒืฉืึทืึผึฐืจึตื ืึผึทืึฒืึธืชึดื ืึฐืืึนืจึดืื ืึธืึธืจึถืฅ ื ึดืฆึฐืึธืื
65.11. ืึฐืึทืชึผึถื ืขึนืึฐืึตื ืึฐืืึธื ืึทืฉืึผึฐืึตืึดืื ืึถืชึพืึทืจ ืงึธืึฐืฉืึดื ืึทืขึนืจึฐืึดืื ืึทืึผึทื ืฉืึปืึฐืึธื ืึฐืึทืึฐืึทืึฐืึดืื ืึทืึฐื ึดื ืึดืึฐืกึธืึฐื' '. 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 masterโs 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. โWho 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?โโ โI that speak in victory, mighty to save.โโ 63.2. โWherefore is Thine apparel red, and Thy garments like his that treadeth in the winevat?โโ 63.3. โI 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 |
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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: โข Judah โข Judah (person) โข Judah (tribe) โข Judah ben Simon โข Judah place โข Judah the Patriarch, Judaic traditions, law in โข Judah, Jeremiah in โข Judah, kingdom/province of โข Judas โข Judas Maccabeus โข Judea/Judah โข Kingship, of Judah Southern โข 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. ืึฐืึธืึธื ืึผึดื ืชึดืจึฐืึผืึผ ืึผืคึฐืจึดืืชึถื ืึผึธืึธืจึถืฅ ืึผึทืึผึธืึดืื ืึธืึตืึผึธื ื ึฐืึปืึพืึฐืืึธื ืึนืึพืึนืืึฐืจืึผ ืขืึนื ืึฒืจืึนื ืึผึฐืจึดืืชึพืึฐืืึธื ืึฐืึนื ืึทืขึฒืึถื ืขึทืึพืึตื ืึฐืึนื ืึดืึฐืึผึฐืจืึผึพืืึน ืึฐืึนื ืึดืคึฐืงึนืืึผ ืึฐืึนื ืึตืขึธืฉืึถื ืขืึนืื 3.17. ืึผึธืขึตืช ืึทืึดืื ืึดืงึฐืจึฐืืึผ ืึดืืจืึผืฉืึธืึทึดื ืึผึดืกึผึตื ืึฐืืึธื ืึฐื ึดืงึฐืึผืึผ ืึตืึถืืึธ ืึธืึพืึทืึผืึนืึดื ืึฐืฉืึตื ืึฐืืึธื ืึดืืจืึผืฉืึธืึธึดื ืึฐืึนืึพืึตืึฐืืึผ ืขืึนื ืึทืึฒืจึตื ืฉืึฐืจึดืจืึผืช ืึดืึผึธื ืึธืจึธืขื
31.31. ืึดื ึผึตื ืึธืึดืื ืึผึธืึดืื ื ึฐืึปืึพืึฐืืึธื ืึฐืึธืจึทืชึผึดื ืึถืชึพืึผึตืืช ืึดืฉืึฐืจึธืึตื ืึฐืึถืชึพืึผึตืืช ืึฐืืึผืึธื ืึผึฐืจึดืืช ืึฒืึธืฉืึธืื 31.32. ืึนื ืึทืึผึฐืจึดืืช ืึฒืฉืึถืจ ืึผึธืจึทืชึผึดื ืึถืชึพืึฒืืึนืชึธื ืึผึฐืืึนื ืึถืึฑืึดืืงึดื ืึฐืึธืึธื ืึฐืืึนืฆึดืืึธื ืึตืึถืจึถืฅ ืึดืฆึฐืจึธืึดื ืึฒืฉืึถืจึพืึตืึผึธื ืึตืคึตืจืึผ ืึถืชึพืึผึฐืจึดืืชึดื ืึฐืึธื ึนืึดื ืึผึธืขึทืึฐืชึผึดื ืึธื ื ึฐืึปืึพืึฐืืึธืื 31.33. ืึผึดื ืึนืืช ืึทืึผึฐืจึดืืช ืึฒืฉืึถืจ ืึถืึฐืจึนืช ืึถืชึพืึผึตืืช ืึดืฉืึฐืจึธืึตื ืึทืึฒืจึตื ืึทืึผึธืึดืื ืึธืึตื ื ึฐืึปืึพืึฐืืึธื ื ึธืชึทืชึผึดื ืึถืชึพืชึผืึนืจึธืชึดื ืึผึฐืงึดืจึฐืึผึธื ืึฐืขึทืึพืึดืึผึธื ืึถืึฐืชึผึฒืึถื ึผึธื ืึฐืึธืึดืืชึดื ืึธืึถื ืึตืืึนืึดืื ืึฐืึตืึผึธื ืึดืึฐืืึผึพืึดื ืึฐืขึธืื 31.34. ืึฐืึนื ืึฐืึทืึผึฐืืึผ ืขืึนื ืึดืืฉื ืึถืชึพืจึตืขึตืืึผ ืึฐืึดืืฉื ืึถืชึพืึธืึดืื ืึตืืึนืจ ืึผึฐืขืึผ ืึถืชึพืึฐืืึธื ืึผึดืึพืืึผืึผึธื ืึตืึฐืขืึผ ืืึนืชึดื ืึฐืึดืงึฐืึทื ึผึธื ืึฐืขึทืึพืึผึฐืืึนืึธื ื ึฐืึปืึพืึฐืืึธื ืึผึดื ืึถืกึฐืึทื ืึทืขึฒืึบื ึธื ืึผืึฐืึทืึผึธืืชึธื ืึนื ืึถืึฐืึผึธืจึพืขืึนืื
38.7. ืึทืึผึดืฉืึฐืึทืข ืขึถืึถืึพืึถืึถืึฐ ืึทืึผืึผืฉืึดื ืึดืืฉื ืกึธืจึดืืก ืึฐืืึผื ืึผึฐืึตืืช ืึทืึผึถืึถืึฐ ืึผึดืึพื ึธืชึฐื ืึผ ืึถืชึพืึดืจึฐืึฐืึธืืึผ ืึถืึพืึทืึผืึนืจ ืึฐืึทืึผึถืึถืึฐ ืืึนืฉืึตื ืึผึฐืฉืึทืขึทืจ ืึผึดื ึฐืึธืึดืื' '39.11. ืึทืึฐืฆึทื ื ึฐืืึผืึทืึฐืจึถืืฆึผึทืจ ืึถืึถืึฐึพืึผึธืึถื ืขึทืึพืึดืจึฐืึฐืึธืืึผ ืึผึฐืึทื ื ึฐืืึผืึทืจึฐืึฒืึธื ืจึทืึพืึทืึผึธืึดืื ืึตืืึนืจื''. 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: โKnow the LORDโ; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.
38.7. Now when Ebed-melech the Ethiopian, an officer, who was in the kingโs 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 |
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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: โข Hezekiah, king of Judah โข Jesus, relationship with Judas of โข Jonathan, brother of Judas โข Josiah, king of Judah โข Judah โข Judah (tribe) โข Judah, Judahite โข Judah, kingdom of โข Judah, kingdom of, Jehoash, fiscal reforms of โข Judas Maccabeus โข Judas Maccabeus, comparison to biblical heroes โข Judas Maccabeusnan, influence on Judith โข Judas Maccabeusnan, prays โข Judas, as Abraham-like figure โข Judas, death of โข Judas, destiny of โข Judas, relationship with Jesus of โข Judea/Judah โข Manasseh, king of Judah โข Tamar, Judahโs daughter in law
Found in books: Estes (2020) 63; Faรbeck 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. ืึทืึผึทืขึฒืฉืืึผ ืึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึถืชึพืึธืจึทืข ืึผึฐืขึตืื ึตื ืึฐืืึธื ืึทืึผึดืฉืึฐืึผึฐืืึผ ืึถืชึพืึฐืืึธื ืึฑืึนืึตืืึถื ืึทืึผึทืขึทืึฐืืึผ ืึถืชึพืึทืึผึฐืขึธืึดืื ืึฐืึถืชึพืึธืึฒืฉืึตืจืึนืชื
3.9. ืึทืึผึดืึฐืขึฒืงืึผ ืึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึถืึพืึฐืืึธื ืึทืึผึธืงึถื ืึฐืืึธื ืืึนืฉืึดืืขึท ืึดืึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึทืึผืึนืฉืึดืืขึตื ืึตืช ืขึธืชึฐื ึดืืึตื ืึผึถืึพืงึฐื ึทื ืึฒืึดื ืึธืึตื ืึทืงึผึธืึนื ืึดืึผึถื ึผืึผื
3.11. ืึทืชึผึดืฉืึฐืงึนื ืึธืึธืจึถืฅ ืึทืจึฐืึผึธืขึดืื ืฉืึธื ึธื ืึทืึผึธืึธืช ืขึธืชึฐื ึดืืึตื ืึผึถืึพืงึฐื ึทืื
4.5. ืึฐืึดืื ืืึนืฉืึถืึถืช ืชึผึทืึทืชึพืชึผึนืึถืจ ืึผึฐืืึนืจึธื ืึผึตืื ืึธืจึธืึธื ืึผืึตืื ืึผึตืืชึพืึตื ืึผึฐืึทืจ ืึถืคึฐืจึธืึดื ืึทืึผึทืขึฒืืึผ ืึตืึถืืึธ ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึทืึผึดืฉืึฐืคึผึธืื
6.34. ืึฐืจืึผืึท ืึฐืืึธื ืึธืึฐืฉืึธื ืึถืชึพืึผึดืึฐืขืึนื ืึทืึผึดืชึฐืงึทืข ืึผึทืฉืึผืึนืคึธืจ ืึทืึดืึผึธืขึตืง ืึฒืึดืืขึถืึถืจ ืึทืึฒืจึธืืื
11.34. ืึทืึผึธืึนื ืึดืคึฐืชึผึธื ืึทืึผึดืฆึฐืคึผึธื ืึถืึพืึผึตืืชืึน ืึฐืึดื ึผึตื ืึดืชึผืึน ืึนืฆึตืืช ืึดืงึฐืจึธืืชืึน ืึฐืชึปืคึผึดืื ืึผืึดืึฐืึนืืึนืช ืึฐืจึทืง ืึดืื ืึฐืึดืืึธื ืึตืืึพืืึน ืึดืึผึถื ึผืึผ ืึผึตื ืืึนึพืึทืชื
11.39. ืึทืึฐืึดื ืึดืงึผึตืฅ ืฉืึฐื ึทืึดื ืึณืึธืฉืึดืื ืึทืชึผึธืฉืึธื ืึถืึพืึธืึดืืึธ ืึทืึผึทืขึทืฉื ืึธืึผ ืึถืชึพื ึดืึฐืจืึน ืึฒืฉืึถืจ ื ึธืึธืจ ืึฐืึดืื ืึนืึพืึธืึฐืขึธื ืึดืืฉื ืึทืชึผึฐืึดืึพืึนืง ืึผึฐืึดืฉืึฐืจึธืึตืื
17.6. ืึผึทืึผึธืึดืื ืึธืึตื ืึตืื ืึถืึถืึฐ ืึผึฐืึดืฉืึฐืจึธืึตื ืึดืืฉื ืึทืึผึธืฉืึธืจ ืึผึฐืขึตืื ึธืื ืึทืขึฒืฉืึถืื
18.1. ืึผึทืึผึธืึดืื ืึธืึตื ืึตืื ืึถืึถืึฐ ืึผึฐืึดืฉืึฐืจึธืึตื ืึผืึทืึผึธืึดืื ืึธืึตื ืฉืึตืึถื ืึทืึผึธื ึดื ืึฐืึทืงึผึถืฉืึพืืึน ื ึทืึฒืึธื ืึธืฉืึถืึถืช ืึผึดื ืึนืึพื ึธืคึฐืึธื ืึผืึน ืขึทืึพืึทืึผืึนื ืึทืืึผื ืึผึฐืชืึนืึฐึพืฉืึดืึฐืึตื ืึดืฉืึฐืจึธืึตื ืึผึฐื ึทืึฒืึธืื
18.1. ืึผึฐืึนืึฒืึถื ืชึผึธืึนืืึผ ืึถืึพืขึทื ืึผึนืึตืึท ืึฐืึธืึธืจึถืฅ ืจึทืึฒืึทืช ืึธืึทืึดื ืึผึดืึพื ึฐืชึธื ึธืึผ ืึฑืึนืึดืื ืึผึฐืึถืึฐืึถื ืึธืงืึนื ืึฒืฉืึถืจ ืึตืืึพืฉืึธื ืึทืึฐืกืึนืจ ืึผึธืึพืึผึธืึธืจ ืึฒืฉืึถืจ ืึผึธืึธืจึถืฅื
19.1. ืึฐืึนืึพืึธืึธื ืึธืึดืืฉื ืึธืืึผื ืึทืึผึธืงึธื ืึทืึผึตืึถืึฐ ืึทืึผึธืึนื ืขึทืึพื ึนืึทื ืึฐืืึผืก ืึดืื ืึฐืจืึผืฉืึธืึธึดื ืึฐืขึดืึผืึน ืฆึถืึถื ืึฒืืึนืจึดืื ืึฒืืึผืฉืึดืื ืึผืคึดืืึทืึฐืฉืืึน ืขึดืึผืึนื
19.1. ืึทืึฐืึดื ืึผึทืึผึธืึดืื ืึธืึตื ืึผืึถืึถืึฐ ืึตืื ืึผึฐืึดืฉืึฐืจึธืึตื ืึทืึฐืึดื ืึดืืฉื ืึตืึดื ืึผึธืจ ืึผึฐืึทืจึฐืึผึฐืชึตื ืึทืจึพืึถืคึฐืจึทืึดื ืึทืึผึดืงึผึทืึพืืึน ืึดืฉืึผึธื ืคึดืืึถืึถืฉื ืึดืึผึตืืช ืึถืึถื ืึฐืืึผืึธืื' '. 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, Kalevโs 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 |
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19. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Judah โข Judas, death of โข Tamar, Judahโs 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
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20. Hebrew Bible, Ezekiel, 44.9, 45.12 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Josiah, King of Judah, Judah, kingdom of โข Judah โข Judah (person) โข Judah (tribe) โข Judah Nagar โข Judah, R. โข Judah, kingdom of โข Judah, kingdom of, Levitical settlements of โข Judah, kingdom of, scale weights of โข 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. ืึผึนืึพืึธืึทืจ ืึฒืึนื ึธื ืึฐืืึดื ืึผึธืึพืึผึถืึพื ึตืึธืจ ืขึถืจึถื ืึตื ืึฐืขึถืจึถื ืึผึธืฉืึธืจ ืึนื ืึธืืึนื ืึถืึพืึดืงึฐืึผึธืฉืึดื ืึฐืึธืึพืึผึถืึพื ึตืึธืจ ืึฒืฉืึถืจ ืึผึฐืชืึนืึฐ ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตืื
45.12. ืึฐืึทืฉืึผึถืงึถื ืขึถืฉืึฐืจึดืื ืึผึตืจึธื ืขึถืฉืึฐืจึดืื ืฉืึฐืงึธืึดืื ืึฒืึดืฉืึผึธื ืึฐืขึถืฉืึฐืจึดืื ืฉืึฐืงึธืึดืื ืขึฒืฉืึธืจึธื ืึทืึฒืึดืฉืึผึธื ืฉืึถืงึถื ืึทืึผึธื ึถื ืึดืึฐืึถื ืึธืึถืื' '. 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 |
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21. Hebrew Bible, Haggai, 1.14 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Judah (tribe) โข Judas Maccabeus โข Judas Maccabeusnan, prays
Found in books: Gera (2014) 189; Levison (2009) 136
1.14. ืึทืึผึธืขึทืจ ืึฐืืึธื ืึถืชึพืจืึผืึท ืึฐืจึปืึผึธืึถื ืึผึถืึพืฉืึทืึฐืชึผึดืืึตื ืคึผึทืึทืช ืึฐืืึผืึธื ืึฐืึถืชึพืจืึผืึท ืึฐืืึนืฉืึปืขึท ืึผึถืึพืึฐืืึนืฆึธืึธืง ืึทืึผึนืึตื ืึทืึผึธืืึนื ืึฐืึถืชึพืจืึผืึท ืึผึนื ืฉืึฐืึตืจึดืืช ืึธืขึธื ืึทืึผึธืึนืืึผ ืึทืึผึทืขึฒืฉืืึผ ืึฐืึธืืึธื ืึผึฐืึตืืชึพืึฐืืึธื ืฆึฐืึธืืึนืช ืึฑืึนืึตืืึถืื''. 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 |
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22. Hebrew Bible, 1 Chronicles, 2.9, 23.4 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Judah (kingdom) โข Judah, kingdom of, Jehoash, fiscal reforms of โข Tamar (daughter-in-law of Judah), daughter of Aram โข Tamar (daughter-in-law of Judah), daughter of Mardi โข Tamar (daughter-in-law of Judah), daughter of Shem โข Tamar and Judah โข Testament of Judah
Found in books: Gordon (2020) 77; Gruen (2011) 291; Monnickendam (2020) 179; Zawanowska and Wilk (2022) 1
2.9. ืึผืึฐื ึตื ืึถืฆึฐืจืึนื ืึฒืฉืึถืจ ื ืึนืึทืึพืืึน ืึถืชึพืึฐืจึทืึฐืึฐืึตื ืึฐืึถืชึพืจึธื ืึฐืึถืชึพืึผึฐืืึผืึธืื
23.4. ืึตืึตืึผึถื ืึฐื ึทืฆึผึตืึท ืขึทืึพืึฐืึถืืึถืช ืึผึตืืชึพืึฐืืึธื ืขึถืฉืึฐืจึดืื ืึฐืึทืจึฐืึผึธืขึธื ืึธืึถืฃ ืึฐืฉืึนืึฐืจึดืื ืึฐืฉืึนืคึฐืึดืื ืฉืึตืฉืึถืช ืึฒืึธืคึดืืื''. 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 |
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23. Hebrew Bible, 2 Chronicles, 7.1, 32.6, 35.24, 36.20-36.22 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Jonathan, brother of Judas โข Judah (tribe) โข Judah, Kingdom of, โข Judas Maccabaeus โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judas Maccabeusnan, prays โข Judea, Judah โข R. Judah I (the Prince), i โข 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. ืึผืึฐืืึนื ืขึถืฉืึฐืจึดืื ืึผืฉืึฐืึนืฉืึธื ืึทืึนืึถืฉื ืึทืฉืึผึฐืึดืืขึดื ืฉืึดืึผึทื ืึถืชึพืึธืขึธื ืึฐืึธืึณืึตืืึถื ืฉืึฐืึตืึดืื ืึฐืืึนืึตื ืึตื ืขึทืึพืึทืึผืึนืึธื ืึฒืฉืึถืจ ืขึธืฉืึธื ืึฐืืึธื ืึฐืึธืึดืื ืึฐืึดืฉืึฐืึนืึนื ืึผืึฐืึดืฉืึฐืจึธืึตื ืขึทืึผืึนื
7.1. ืึผืึฐืึทืึผืึนืช ืฉืึฐืึนืึนื ืึฐืึดืชึฐืคึผึทืึผึตื ืึฐืึธืึตืฉื ืึธืจึฐืึธื ืึตืึทืฉืึผึธืึทืึดื ืึทืชึผึนืืึทื ืึธืขึนืึธื ืึฐืึทืึผึฐืึธืึดืื ืึผืึฐืืึนื ืึฐืืึธื ืึธืึตื ืึถืชึพืึทืึผึธืึดืชื
32.6. ืึทืึผึดืชึผึตื ืฉืึธืจึตื ืึดืึฐืึธืืึนืช ืขึทืึพืึธืขึธื ืึทืึผึดืงึฐืึผึฐืฆึตื ืึตืึธืื ืึถืึพืจึฐืืึนื ืฉืึทืขึทืจ ืึธืขึดืืจ ืึทืึฐืึทืึผึตืจ ืขึทืึพืึฐืึธืึธื ืึตืืึนืจื
35.24. ืึทืึผึทืขึฒืึดืืจึปืืึผ ืขึฒืึธืึธืื ืึดืึพืึทืึผึถืจึฐืึผึธืึธื ืึทืึผึทืจึฐืึผึดืืึปืืึผ ืขึทื ืจึถืึถื ืึทืึผึดืฉืึฐื ึถื ืึฒืฉืึถืจึพืืึน ืึทืึผืึนืึดืืึปืืึผ ืึฐืจืึผืฉืึธืึทึดื ืึทืึผึธืึธืช ืึทืึผึดืงึผึธืึตืจ ืึผึฐืงึดืึฐืจืึนืช ืึฒืึนืชึธืื ืึฐืึธืึพืึฐืืึผืึธื ืึดืืจืึผืฉืึธืึทึดื ืึดืชึฐืึทืึผึฐืึดืื ืขึทืึพืึนืืฉืึดืึผึธืืึผื' '36.21. ืึฐืึทืึผึนืืืช ืึผึฐืึทืจึพืึฐืืึธื ืึผึฐืคึดื ืึดืจึฐืึฐืึธืืึผ ืขึทืึพืจึธืฆึฐืชึธื ืึธืึธืจึถืฅ ืึถืชึพืฉืึทืึผึฐืชืึนืชึถืืึธ ืึผึธืึพืึฐืึตื ืึธืฉืึผึทืึผึธื ืฉืึธืึธืชึธื ืึฐืึทืึผึนืืืช ืฉืึดืึฐืขึดืื ืฉืึธื ึธืื 36.22. ืึผืึดืฉืึฐื ึทืช ืึทืึทืช ืึฐืืึนืจึถืฉื ืึถืึถืึฐ ืคึผึธืจึทืก ืึดืึฐืืึนืช ืึผึฐืึทืจึพืึฐืืึธื ืึผึฐืคึดื ืึดืจึฐืึฐืึธืืึผ ืึตืขึดืืจ ืึฐืืึธื ืึถืชึพืจืึผืึท ืึผืึนืจึถืฉื ืึถืึถืึฐึพืคึผึธืจึทืก ืึทืึผึทืขึฒืึถืจึพืงืึนื ืึผึฐืึธืึพืึทืึฐืืึผืชืึน ืึฐืึทืึพืึผึฐืึดืึฐืชึผึธื ืึตืืึนืจื''. 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 |
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24. Hebrew Bible, Ezra, 1.1-1.2, 10.18-10.44 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Juda, Biblical character โข Judah โข Judah (tribe) โข Judah, land of โข 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. ืึผืึดืฉืึฐื ึทืช ืึทืึทืช ืึฐืืึนืจึถืฉื ืึถืึถืึฐ ืคึผึธืจึทืก ืึดืึฐืืึนืช ืึผึฐืึทืจึพืึฐืืึธื ืึดืคึผึดื ืึดืจึฐืึฐืึธื ืึตืขึดืืจ ืึฐืืึธื ืึถืชึพืจืึผืึท ืึผึนืจึถืฉื ืึถืึถืึฐึพืคึผึธืจึทืก ืึทืึผึทืขึฒืึถืจึพืงืึนื ืึผึฐืึธืึพืึทืึฐืืึผืชืึน ืึฐืึทืึพืึผึฐืึดืึฐืชึผึธื ืึตืืึนืจื
1.1. ืึผึฐืคืึนืจึตื ืึธืึธื ืฉืึฐืึนืฉืึดืื ืึผึฐืคืึนืจึตื ืึถืกึถืฃ ืึดืฉืึฐื ึดืื ืึทืจึฐืึผึทืข ืึตืืึนืช ืึทืขึฒืฉืึธืจึธื ืึผึตืึดืื ืึฒืึตืจึดืื ืึธืึถืฃื 1.2. ืึผึนื ืึธืึทืจ ืึผึนืจึถืฉื ืึถืึถืึฐ ืคึผึธืจึทืก ืึผึนื ืึทืึฐืึฐืืึนืช ืึธืึธืจึถืฅ ื ึธืชึทื ืึดื ืึฐืืึธื ืึฑืึนืึตื ืึทืฉืึผึธืึธืึดื ืึฐืืึผืึพืคึธืงึทื ืขึธืึทื ืึดืึฐื ืึนืชึพืืึน ืึทืึดืช ืึผึดืืจืึผืฉืึธืึทึดื ืึฒืฉืึถืจ ืึผึดืืืึผืึธืื
10.18. ืึทืึผึดืึผึธืฆึตื ืึดืึผึฐื ึตื ืึทืึผึนืึฒื ึดืื ืึฒืฉืึถืจ ืึนืฉืึดืืืึผ ื ึธืฉืึดืื ื ึธืึฐืจึดืึผืึนืช ืึดืึผึฐื ึตื ืึตืฉืืึผืขึท ืึผึถืึพืืึนืฆึธืึธืง ืึฐืึถืึธืื ืึทืขึฒืฉืึตืึธื ืึถืึฑืึดืืขึถืึถืจ ืึฐืึธืจึดืื ืึผืึฐืึทืึฐืึธืื 10.19. ืึทืึผึดืชึผึฐื ืึผ ืึธืึธื ืึฐืืึนืฆึดืื ื ึฐืฉืึตืืึถื ืึทืึฒืฉืึตืึดืื ืึตืืึพืฆึนืื ืขึทืึพืึทืฉืึฐืึธืชึธืื' '10.21. ืึผืึดืึผึฐื ึตื ืึธืจึดื ืึทืขึฒืฉืึตืึธื ืึฐืึตืึดืึผึธื ืึผืฉืึฐืึทืขึฐืึธื ืึดืืึดืืึตื ืึฐืขึปืึดืึผึธืื 10.22. ืึผืึดืึผึฐื ึตื ืคึผึทืฉืึฐืืึผืจ ืึถืึฐืืึนืขึตืื ึทื ืึทืขึฒืฉืึตืึธื ืึดืฉืึฐืึธืขึตืื ื ึฐืชึทื ึฐืึตื ืืึนืึธืึธื ืึฐืึถืึฐืขึธืฉืึธืื 10.23. ืึผืึดืึพืึทืึฐืึดืึผึดื ืืึนืึธืึธื ืึฐืฉืึดืึฐืขึดื ืึฐืงึตืึธืึธื ืืึผื ืงึฐืึดืืึธื ืคึผึฐืชึทืึฐืึธื ืึฐืืึผืึธื ืึถืึฑืึดืืขึถืึถืจื 10.24. ืึผืึดืึพืึทืึฐืฉืึนืจึฐืจึดืื ืึถืึฐืึธืฉืึดืื ืึผืึดืึพืึทืฉืึผึนืขึฒืจึดืื ืฉืึทืึผึปื ืึธืึถืึถื ืึฐืืึผืจึดืื 10.25. ืึผืึดืึผึดืฉืึฐืจึธืึตื ืึดืึผึฐื ึตื ืคึทืจึฐืขึนืฉื ืจึทืึฐืึธื ืึฐืึดืึผึดืึผึธื ืึผืึทืึฐืึผึดืึผึธื ืึผืึดืึผึธืึดื ืึฐืึถืึฐืขึธืึธืจ ืึผืึทืึฐืึผึดืึผึธื ืึผืึฐื ึธืึธืื 10.26. ืึผืึดืึผึฐื ึตื ืขึตืืึธื ืึทืชึผึทื ึฐืึธื ืึฐืึทืจึฐืึธื ืึดืืึดืืึตื ืึฐืขึทืึฐืึผึดื ืึดืืจึตืืึนืช ืึฐืึตืึดืึผึธืื 10.27. ืึผืึดืึผึฐื ึตื ืึทืชึผืึผื ืึถืึฐืืึนืขึตื ึทื ืึถืึฐืึธืฉืึดืื ืึทืชึผึทื ึฐืึธื ืึดืืจึตืืึนืช ืึฐืึธืึธื ืึทืขึฒืึดืืึธืื 10.28. ืึผืึดืึผึฐื ึตื ืึผึตืึธื ืึฐืืึนืึธื ึธื ืึฒื ึทื ึฐืึธื ืึทืึผึทื ืขึทืชึฐืึธืื 10.29. ืึผืึดืึผึฐื ึตื ืึผึธื ึดื ืึฐืฉืึปืึผึธื ืึทืึผืึผืึฐ ืึทืขึฒืึธืึธื ืึธืฉืืึผื ืึผืฉืึฐืึธื ืืจืืืช ืึฐืจึธืืึนืชื 10.31. ืึผืึฐื ึตื ืึธืจึดื ืึฑืึดืืขึถืึถืจ ืึดืฉืึผึดืึผึธื ืึทืึฐืึผึดืึผึธื ืฉืึฐืึทืขึฐืึธื ืฉืึดืึฐืขืึนืื 10.32. ืึผึฐื ึฐืึธืึดื ืึทืึผืึผืึฐ ืฉืึฐืึทืจึฐืึธืื 10.33. ืึดืึผึฐื ึตื ืึธืฉืึปื ืึทืชึผึฐื ึทื ืึทืชึผึทืชึผึธื ืึธืึธื ืึฑืึดืืคึถืึถื ืึฐืจึตืึทื ืึฐื ึทืฉืึผึถื ืฉืึดืึฐืขึดืื 10.34. ืึดืึผึฐื ึตื ืึธื ึดื ืึทืขึฒืึทื ืขึทืึฐืจึธื ืึฐืืึผืึตืื 10.35. ืึผึฐื ึธืึธื ืึตืึฐืึธื ืืืื ืึผึฐืืึผืืึผื 10.36. ืึทื ึฐืึธื ืึฐืจึตืืึนืช ืึถืึฐืึธืฉืึดืืื 10.37. ืึทืชึผึทื ึฐืึธื ืึทืชึผึฐื ึทื ืืืขืฉื ืึฐืึทืขึฒืฉืึธืื 10.38. ืึผืึธื ึดื ืึผืึดื ึผืึผื ืฉืึดืึฐืขึดืื 10.39. ืึฐืฉืึถืึถืึฐืึธื ืึฐื ึธืชึธื ืึทืขึฒืึธืึธืื 10.41. ืขึฒืึทืจึฐืึตื ืึฐืฉืึถืึถืึฐืึธืืึผ ืฉืึฐืึทืจึฐืึธืื 10.42. ืฉืึทืึผืึผื ืึฒืึทืจึฐืึธื ืืึนืกึตืฃื 10.43. ืึดืึผึฐื ึตื ื ึฐืืึน ืึฐืขึดืืึตื ืึทืชึผึดืชึฐืึธื ืึธืึธื ืึฐืึดืื ึธื ืืื ืึทืึผึทื ืึฐืืึนืึตื ืึผึฐื ึธืึธืื 10.44. ืึผึธืึพืึตืึผึถื ื ืฉืื ื ึธืฉืึฐืืึผ ื ึธืฉืึดืื ื ึธืึฐืจึดืึผืึนืช ืึฐืึตืฉื ืึตืึถื ื ึธืฉืึดืื ืึทืึผึธืฉืึดืืืึผ ืึผึธื ึดืืื''. 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. โThus 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 Kelaiahโthe same is KelitaโPethahiah, 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 |
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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: โข Hadasi, Judah โข Jonathan, brother of Judas โข Juda, Biblical character โข Judah โข Judah, kingdom of โข Judah, kingdom of, Jehoash, fiscal reforms of โข Judah, kingdom of, Levitical settlements of โข Judah, land of โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judea, Judah โข Judea/Judah โข R. Judah I (the Prince), i โข 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. ืึทืึผึตืึธืกึฐืคืึผ ืึธืึพืึธืขึธื ืึผึฐืึดืืฉื ืึถืึธื ืึถืึพืึธืจึฐืืึนื ืึฒืฉืึถืจ ืึดืคึฐื ึตื ืฉืึทืขึทืจึพืึทืึผึธืึดื ืึทืึผึนืืึฐืจืึผ ืึฐืขึถืึฐืจึธื ืึทืกึผึนืคึตืจ ืึฐืึธืึดืื ืึถืชึพืกึตืคึถืจ ืชึผืึนืจึทืช ืึนืฉืึถื ืึฒืฉืึถืจึพืฆึดืึผึธื ืึฐืืึธื ืึถืชึพืึดืฉืึฐืจึธืึตืื
8.1. ืึทืึผึนืืึถืจ ืึธืึถื ืึฐืืึผ ืึดืึฐืืึผ ืึทืฉืึฐืึทื ึผึดืื ืึผืฉืึฐืชืึผ ืึทืึฐืชึทืงึผึดืื ืึฐืฉืึดืึฐืืึผ ืึธื ืึนืช ืึฐืึตืื ื ึธืืึนื ืืึน ืึผึดืึพืงึธืืึนืฉื ืึทืึผืึนื ืึทืึฒืึนื ึตืื ืึผ ืึฐืึทืึพืชึผึตืขึธืฆึตืืึผ ืึผึดืึพืึถืึฐืึทืช ืึฐืืึธื ืึดืื ืึธืขึปืึผึฐืึถืื
8.6. ืึทืึฐืึธืจึถืึฐ ืขึถืึฐืจึธื ืึถืชึพืึฐืืึธื ืึธืึฑืึนืึดืื ืึทืึผึธืืึนื ืึทืึผึทืขึฒื ืึผ ืึธืึพืึธืขึธื ืึธืึตื ืึธืึตื ืึผึฐืึนืขึทื ืึฐืึตืืึถื ืึทืึผึดืงึผึฐืืึผ ืึทืึผึดืฉืึฐืชึผึทืึฒืึผึป ืึทืืืึธื ืึทืคึผึทืึดื ืึธืจึฐืฆึธืื
8.15. ืึทืึฒืฉืึถืจ ืึทืฉืึฐืึดืืขืึผ ืึฐืึทืขึฒืึดืืจืึผ ืงืึนื ืึผึฐืึธืึพืขึธืจึตืืึถื ืึผืึดืืจืึผืฉืึธืึทึดื ืึตืืึนืจ ืฆึฐืืึผ ืึธืึธืจ ืึฐืึธืึดืืืึผ ืขึฒืึตืึพืึทืึดืช ืึทืขึฒืึตืึพืขึตืฅ ืฉืึถืึถื ืึทืขึฒืึตื ืึฒืึทืก ืึทืขึฒืึตื ืชึฐืึธืจึดืื ืึทืขึฒืึตื ืขึตืฅ ืขึธืึนืช ืึทืขึฒืฉืึนืช ืกึปืึผึนืช ืึผึทืึผึธืชืึผืื
9.1. ืึทืชึผึดืชึผึตื ืึนืชึนืช ืึผืึนืคึฐืชึดืื ืึผึฐืคึทืจึฐืขึนื ืึผืึฐืึธืึพืขึฒืึธืึธืื ืึผืึฐืึธืึพืขึทื ืึทืจึฐืฆืึน ืึผึดื ืึธืึทืขึฐืชึผึธ ืึผึดื ืึตืึดืืืึผ ืขึฒืึตืืึถื ืึทืชึผึทืขึทืฉืึพืึฐืึธ ืฉืึตื ืึผึฐืึทืึผืึนื ืึทืึผึถืื
9.1. ืึผืึฐืืึนื ืขึถืฉืึฐืจึดืื ืึฐืึทืจึฐืึผึธืขึธื ืึทืึนืึถืฉื ืึทืึผึถื ื ึถืึถืกึฐืคืึผ ืึฐื ึตืึพืึดืฉืึฐืจึธืึตื ืึผึฐืฆืึนื ืึผืึฐืฉืึทืงึผึดืื ืึทืึฒืึธืึธื ืขึฒืึตืืึถืื 9.2. ืึฐืจืึผืึฒืึธ ืึทืึผืึนืึธื ื ึธืชึทืชึผึธ ืึฐืึทืฉืึฐืึผึดืืึธื ืึผืึทื ึฐืึธ ืึนืึพืึธื ึทืขึฐืชึผึธ ืึดืคึผึดืืึถื ืึผืึทืึดื ื ึธืชึทืชึผึธื ืึธืึถื ืึดืฆึฐืึธืึธืื 9.2. ืึทืึผึดืึผึธืึฐืืึผ ืึถืจึทืข ืึดืฉืึฐืจึธืึตื ืึดืึผึนื ืึผึฐื ึตื ื ึตืึธืจ ืึทืึผึทืขึทืึฐืืึผ ืึทืึผึดืชึฐืึทืึผืึผ ืขึทืึพืึทืึผึนืืชึตืืึถื ืึทืขึฒืึบื ืึนืช ืึฒืึนืชึตืืึถืื
9.8. ืึผืึธืฆึธืืชึธ ืึถืชึพืึฐืึธืืึน ื ึถืึฑืึธื ืึฐืคึธื ึถืืึธ ืึฐืึธืจืึนืช ืขึดืึผืึน ืึทืึผึฐืจึดืืช ืึธืชึตืช ืึถืชึพืึถืจึถืฅ ืึทืึผึฐื ึทืขึฒื ึดื ืึทืึดืชึผึดื ืึธืึฑืึนืจึดื ืึฐืึทืคึผึฐืจึดืึผึดื ืึฐืึทืึฐืืึผืกึดื ืึฐืึทืึผึดืจึฐืึผึธืฉืึดื ืึธืชึตืช ืึฐืึทืจึฐืขืึน ืึทืชึผึธืงึถื ืึถืชึพืึผึฐืึธืจึถืืึธ ืึผึดื ืฆึทืึผึดืืง ืึธืชึผึธืื
9.26. ืึทืึผึทืึฐืจืึผ ืึทืึผึดืึฐืจึฐืืึผ ืึผึธืึฐ ืึทืึผึทืฉืึฐืึดืืึผ ืึถืชึพืชึผืึนืจึธืชึฐืึธ ืึทืึฒืจึตื ืึทืึผึธื ืึฐืึถืชึพื ึฐืึดืืึถืืึธ ืึธืจึธืืึผ ืึฒืฉืึถืจึพืึตืขึดืืืึผ ืึธื ืึทืึฒืฉืึดืืึธื ืึตืึถืืึธ ืึทืึผึทืขึฒืฉืืึผ ื ึถืึธืฆืึนืช ืึผึฐืืึนืึนืชื 9.27. ืึทืชึผึดืชึผึฐื ึตื ืึผึฐืึทื ืฆึธืจึตืืึถื ืึทืึผึธืฆึตืจืึผ ืึธืึถื ืึผืึฐืขึตืช ืฆึธืจึธืชึธื ืึดืฆึฐืขึฒืงืึผ ืึตืึถืืึธ ืึฐืึทืชึผึธื ืึดืฉืึผึธืึทืึดื ืชึผึดืฉืึฐืึธืข ืึผืึฐืจึทืึฒืึถืืึธ ืึธืจึทืึผึดืื ืชึผึดืชึผึตื ืึธืึถื ืืึนืฉืึดืืขึดืื ืึฐืืึนืฉืึดืืขืึผื ืึดืึผึทื ืฆึธืจึตืืึถืื 9.28. ืึผืึฐื ืึนืึท ืึธืึถื ืึธืฉืืึผืืึผ ืึทืขึฒืฉืืึนืช ืจึทืข ืึฐืคึธื ึถืืึธ ืึทืชึผึทืขึทืึฐืึตื ืึผึฐืึทื ืึนืึฐืึตืืึถื ืึทืึผึดืจึฐืึผืึผ ืึธืึถื ืึทืึผึธืฉืืึผืืึผ ืึทืึผึดืึฐืขึธืงืึผืึธ ืึฐืึทืชึผึธื ืึดืฉืึผึธืึทืึดื ืชึผึดืฉืึฐืึทืข ืึฐืชึทืฆึผึดืืึตื ืึผึฐืจึทืึฒืึถืืึธ ืจึทืึผืึนืช ืขึดืชึผึดืืื 9.29. ืึทืชึผึธืขึทื ืึผึธืึถื ืึทืึฒืฉืึดืืึธื ืึถืึพืชึผืึนืจึธืชึถืึธ ืึฐืึตืึผึธื ืึตืึดืืืึผ ืึฐืึนืึพืฉืึธืึฐืขืึผ ืึฐืึดืฆึฐืึบืชึถืืึธ ืึผืึฐืึดืฉืึฐืคึผึธืึถืืึธ ืึธืึฐืืึผึพืึธื ืึฒืฉืึถืจึพืึทืขึฒืฉืึถื ืึธืึธื ืึฐืึธืึธื ืึธืึถื ืึทืึผึดืชึผึฐื ืึผ ืึธืชึตืฃ ืกืึนืจึถืจึถืช ืึฐืขึธืจึฐืคึผึธื ืึดืงึฐืฉืืึผ ืึฐืึนื ืฉืึธืึตืขืึผื' '9.31. ืึผืึฐืจึทืึฒืึถืืึธ ืึธืจึทืึผึดืื ืึนืึพืขึฒืฉืึดืืชึธื ืึผึธืึธื ืึฐืึนื ืขึฒืึทืึฐืชึผึธื ืึผึดื ืึตืึพืึทื ึผืึผื ืึฐืจึทืืึผื ืึธืชึผึธืื 9.32. ืึฐืขึทืชึผึธื ืึฑืึนืึตืื ืึผ ืึธืึตื ืึทืึผึธืืึนื ืึทืึผึดืึผืึนืจ ืึฐืึทื ึผืึนืจึธื ืฉืืึนืึตืจ ืึทืึผึฐืจึดืืช ืึฐืึทืึถืกึถื ืึทืึพืึดืึฐืขึทื ืึฐืคึธื ึถืืึธ ืึตืช ืึผึธืึพืึทืชึผึฐืึธืึธื ืึฒืฉืึถืจึพืึฐืฆึธืึทืชึฐื ืึผ ืึดืึฐืึธืึตืื ืึผ ืึฐืฉืึธืจึตืื ืึผ ืึผืึฐืึนืึฒื ึตืื ืึผ ืึฐืึดื ึฐืึดืืึตื ืึผ ืึฐืึทืึฒืึนืชึตืื ืึผ ืึผืึฐืึธืึพืขึทืึผึถืึธ ืึดืืึตื ืึทืึฐืึตื ืึทืฉืึผืึผืจ ืขึทื ืึทืึผืึนื ืึทืึผึถืื 9.33. ืึฐืึทืชึผึธื ืฆึทืึผึดืืง ืขึทื ืึผึธืึพืึทืึผึธื ืขึธืึตืื ืึผ ืึผึดืึพืึฑืึถืช ืขึธืฉืึดืืชึธ ืึทืึฒื ึทืึฐื ืึผ ืึดืจึฐืฉืึธืขึฐื ืึผื 9.34. ืึฐืึถืชึพืึฐืึธืึตืื ืึผ ืฉืึธืจึตืื ืึผ ืึผึนืึฒื ึตืื ืึผ ืึทืึฒืึนืชึตืื ืึผ ืึนื ืขึธืฉืืึผ ืชึผืึนืจึธืชึถืึธ ืึฐืึนื ืึดืงึฐืฉืึดืืืึผ ืึถืึพืึดืฆึฐืึบืชึถืืึธ ืึผืึฐืขึตืึฐืึบืชึถืืึธ ืึฒืฉืึถืจ ืึทืขึดืืึนืชึธ ืึผึธืึถืื 9.35. ืึฐืึตื ืึผึฐืึทืึฐืืึผืชึธื ืึผืึฐืืึผืึฐืึธ ืึธืจึธื ืึฒืฉืึถืจึพื ึธืชึทืชึผึธ ืึธืึถื ืึผืึฐืึถืจึถืฅ ืึธืจึฐืึธืึธื ืึฐืึทืฉืึผึฐืึตื ึธื ืึฒืฉืึถืจึพื ึธืชึทืชึผึธ ืึดืคึฐื ึตืืึถื ืึนื ืขึฒืึธืืึผืึธ ืึฐืึนืึพืฉืึธืืึผ ืึดืึผึทืขึทืึฐืึตืืึถื ืึธืจึธืขึดืืื 9.36. ืึดื ึผึตื ืึฒื ึทืึฐื ืึผ ืึทืึผืึนื ืขึฒืึธืึดืื ืึฐืึธืึธืจึถืฅ ืึฒืฉืึถืจึพื ึธืชึทืชึผึธื ืึทืึฒืึนืชึตืื ืึผ ืึถืึฑืึนื ืึถืชึพืคึผึดืจึฐืึธืึผ ืึฐืึถืชึพืืึผืึธืึผ ืึดื ึผึตื ืึฒื ึทืึฐื ืึผ ืขึฒืึธืึดืื ืขึธืึถืืึธื 9.37. ืึผืชึฐืืึผืึธืชึธืึผ ืึทืจึฐืึผึธื ืึทืึผึฐืึธืึดืื ืึฒืฉืึถืจึพื ึธืชึทืชึผึธื ืขึธืึตืื ืึผ ืึผึฐืึทืึผึนืืืชึตืื ืึผ ืึฐืขึทื ืึผึฐืึดืึผึนืชึตืื ืึผ ืึนืฉืึฐืึดืื ืึผืึดืึฐืึถืึฐืชึผึตื ืึผ ืึผึดืจึฐืฆืึนื ึธื ืึผืึฐืฆึธืจึธื ืึฐืืึนืึธื ืึฒื ึธืึฐื ืึผื
10.17. ืึฒืึนื ึดืึผึธื ืึดืึฐืึทื ืขึธืึดืืื
10.29. ืึผืฉืึฐืึธืจ ืึธืขึธื ืึทืึผึนืึฒื ึดืื ืึทืึฐืึดืึผึดื ืึทืฉืึผืึนืขึฒืจึดืื ืึทืึฐืฉืึนืจึฐืจึดืื ืึทื ึผึฐืชึดืื ึดืื ืึฐืึธืึพืึทื ึผึดืึฐืึผึธื ืึตืขึทืึผึตื ืึธืึฒืจึธืฆืึนืช ืึถืึพืชึผืึนืจึทืช ืึธืึฑืึนืึดืื ื ึฐืฉืึตืืึถื ืึผึฐื ึตืืึถื ืึผืึฐื ึนืชึตืืึถื ืึผึนื ืืึนืึตืขึท ืึตืึดืืื 10.31. ืึทืึฒืฉืึถืจ ืึนืึพื ึดืชึผึตื ืึผึฐื ึนืชึตืื ืึผ ืึฐืขึทืึผึตื ืึธืึธืจึถืฅ ืึฐืึถืชึพืึผึฐื ึนืชึตืืึถื ืึนื ื ึดืงึผึทื ืึฐืึธื ึตืื ืึผื
10.39. ืึฐืึธืึธื ืึทืึผึนืึตื ืึผึถืึพืึทืึฒืจึนื ืขึดืึพืึทืึฐืึดืึผึดื ืึผึทืขึฐืฉืึตืจ ืึทืึฐืึดืึผึดื ืึฐืึทืึฐืึดืึผึดื ืึทืขึฒืืึผ ืึถืชึพืึทืขึฒืฉืึทืจ ืึทืึผึทืขึฒืฉืึตืจ ืึฐืึตืืช ืึฑืึนืึตืื ืึผ ืึถืึพืึทืึผึฐืฉืึธืืึนืช ืึฐืึตืืช ืึธืืึนืฆึธืจื''. 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: โAmen, 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: โGo 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 Godโs 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 |
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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: โข Armozel, betrayal by Judas โข Jehoash, King of Judah โข Jesus, betrayal by Judas of โข Josiah, King of Judah โข Judah โข Judah Maccabee โข Judah b. Ilaออi (R.) โข Judas Iscariot โข Judas Maccabeus โข Judas, New Testament appearances of โข Judas, betrayal of Jesus by โข Judas, death of โข Judas, dual nature of โข Judas, motivation and knowledge in actions โข Judas, name of โข Judas, political and historical context of โข Judas, the thirty pieces of silver of โข Judea, Judah โข betrayal of Jesus, role of Judas in โข 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. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึทืฉืึผึธืึธื ืึดืึฐืขึทืจ ืึฐืืึธื ืึผึฐืึธ ืึทืฉืึผึธืึธื ืึฐืึดืึฐืขึทืจ ืึฐืืึธื ืึผึฐืึธ ืึทืึผึนืึตืจ ืึผึดืืจืึผืฉืึธืึธึดื ืึฒืืึนื ืึถื ืืึผื ืึปืฆึผึธื ืึตืึตืฉืื
8.9. ืึผึนืึพืึธืึทืจ ืึฐืืึธื ืฆึฐืึธืืึนืช ืชึผึถืึฑืึทืงึฐื ึธื ืึฐืึตืืึถื ืึทืฉืึผึนืึฐืขึดืื ืึผึทืึผึธืึดืื ืึธืึตืึผึถื ืึตืช ืึทืึผึฐืึธืจึดืื ืึธืึตืึผึถื ืึดืคึผึดื ืึทื ึผึฐืึดืืึดืื ืึฒืฉืึถืจ ืึผึฐืืึนื ืึปืกึผึทื ืึผึตืืชึพืึฐืืึธื ืฆึฐืึธืืึนืช ืึทืึตืืึธื ืึฐืึดืึผึธื ืึนืชื
9.1. ืึฐืึดืึฐืจึทืชึผึดืึพืจึถืึถื ืึตืึถืคึฐืจึทืึดื ืึฐืกืึผืก ืึดืืจืึผืฉืึธืึทึดื ืึฐื ึดืึฐืจึฐืชึธื ืงึถืฉืึถืช ืึดืึฐืึธืึธื ืึฐืึดืึผึถืจ ืฉืึธืืึนื ืึทืึผืึนืึดื ืึผืึธืฉืึฐืืึน ืึดืึผึธื ืขึทืึพืึธื ืึผืึดื ึผึธืึธืจ ืขึทืึพืึทืคึฐืกึตืึพืึธืจึถืฅื
9.1. ืึทืฉืึผึธื ืึฐืึทืจึพืึฐืืึธื ืึผึฐืึถืจึถืฅ ืึทืึฐืจึธืึฐ ืึฐืึทืึผึถืฉืึถืง ืึฐื ึปืึธืชืึน ืึผึดื ืึทืืืึธื ืขึตืื ืึธืึธื ืึฐืึนื ืฉืึดืึฐืึตื ืึดืฉืึฐืจึธืึตืื
9.9. ืึผึดืืึดื ืึฐืึนื ืึผึทืชึพืฆึดืึผืึนื ืึธืจึดืืขึดื ืึผึทืช ืึฐืจืึผืฉืึธืึทึดื ืึดื ึผึตื ืึทืึฐืึผึตืึฐ ืึธืืึนื ืึธืึฐ ืฆึทืึผึดืืง ืึฐื ืึนืฉืึธืข ืืึผื ืขึธื ึดื ืึฐืจึนืึตื ืขึทืึพืึฒืืึนืจ ืึฐืขึทืึพืขึทืึดืจ ืึผึถืึพืึฒืชึนื ืึนืชื
11.12. ืึธืึนืึทืจ ืึฒืึตืืึถื ืึดืึพืืึนื ืึผึฐืขึตืื ึตืืึถื ืึธืืึผ ืฉืึฐืึธืจึดื ืึฐืึดืึพืึนื ืึฒืึธืืึผ ืึทืึผึดืฉืึฐืงึฐืืึผ ืึถืชึพืฉืึฐืึธืจึดื ืฉืึฐืึนืฉืึดืื ืึผึธืกึถืฃื 11.13. ืึทืึผึนืืึถืจ ืึฐืืึธื ืึตืึทื ืึทืฉืึฐืึดืืึตืืึผ ืึถืึพืึทืึผืึนืฆึตืจ ืึถืึถืจ ืึทืึฐืงึธืจ ืึฒืฉืึถืจ ืึธืงึทืจึฐืชึผึดื ืึตืขึฒืึตืืึถื ืึธืึถืงึฐืึธื ืฉืึฐืึนืฉืึดืื ืึทืึผึถืกึถืฃ ืึธืึทืฉืึฐืึดืืึฐ ืึนืชืึน ืึผึตืืช ืึฐืืึธื ืึถืึพืึทืึผืึนืฆึตืจื''. None | 3.2. And the LORD said unto Satan: โThe 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 LORDโS 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: โIf 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: โCast 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 |
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27. Anon., 1 Enoch, 15.3, 89.51-89.52, 89.54, 94.1 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Jesus, special knowledge imparted to Judas by โข Judah place โข Judah son of Jacob; tribe โข Judah, land of โข Judas Maccabeus โข Judas, dialogue with Jesus of โข Jude, Letter of โข Judea, Judah โข 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 |
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28. Anon., Jubilees, 4.18, 34.20, 41.1-41.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Judah, son of Jacob โข Judas Maccabeus โข Manasseh, king of Judah โข Tamar (daughter-in-law of Judah), daughter of Aram โข Tamar (daughter-in-law of Judah), daughter of Mardi โข Tamar (daughter-in-law of Judah), daughter of Shem โข Tamar and Judah โข Temple, Restoration of Cult by Judas Maccabeus โข 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 |
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29. Hebrew Bible, Daniel, 12.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Judah b. Pazzi (R.) โข Judah bar Simon (R.) โข Judea, Judah
Found in books: Fishbane (2003) 201; Ruzer (2020) 126
12.12. ืึทืฉืึฐืจึตื ืึทืึฐืึทืึผึถื ืึฐืึทืึผึดืืขึท ืึฐืึธืึดืื ืึถืึถืฃ ืฉืึฐืึนืฉื ืึตืืึนืช ืฉืึฐืึนืฉืึดืื ืึทืึฒืึดืฉืึผึธืื''. None | 12.12. Happy is he that waiteth, and cometh to the thousand three hundred and five and thirty days.''. None |
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30. Septuagint, 3 Maccabees, 3.8, 6.5, 6.23, 7.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Judas Maccabaeus โข Judas Maccabaeus, High Priest โข Judas Maccabaeus, Judith, Book of โข Judas Maccabeus โข Judas Maccabeusnan, prays โข Judas, death of โข Simon, brother of Judas โข Simon, brother of Judas, of โข 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 |
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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: โข Jonathan, brother of Judas โข Judah Maccabee โข Judah, Judah, kingdom of โข Judas Maccabaeus โข Judas Maccabaeus, Focal Character โข Judas Maccabaeus, Gods Agent โข Judas Maccabaeus, High Priest โข Judas Maccabaeus, Lifespan of โข Judas Maccabeus โข Judas Maccabeus, comparison to biblical heroes โข Judas Maccabeusnan, influence on Judith โข Judas Maccabeusnan, prays โข Judas, โข Judea/Judah โข Maccabees, Judas Maccabeus โข Maccabeus, Judas โข Simon, brother of Judas โข Simon, brother of Judas, of โข 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: โข Dreams, see also under Judas โข Jonathan, brother of Judas โข Judah Maccabee โข Judah ben Bava โข Judas โข Judas Maccabaeus โข Judas Maccabaeus, Brothers of โข Judas Maccabaeus, Focal Character โข Judas Maccabaeus, Gods Agent โข Judas Maccabaeus, High Priest โข Judas Maccabaeus, Latter-Day Elisha โข Judas Maccabaeus, Lifespan of โข Judas Maccabaeus, The Maccabee โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judas Maccabeusnan, prays โข Judas the Maccabee โข Judas, death of โข Judea/Judah โข Simon, brother of Judas โข Simon, brother of Judas, of โข 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 |
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33. Septuagint, Judith, 1.1, 1.9, 8.1, 12.1-12.4 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: โข Judah โข Judah haNasi, R. โข Judas Maccabaeus โข Judas Maccabaeus, Judith, Book of โข Judas Maccabeus โข Judas Maccabeusnan, influence on Judith โข Judea/Judah โข Tamar, Judahโs 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 |
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34. Septuagint, Wisdom of Solomon, 4.11 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Judah place โข Judah, Kingdom of,
Found in books: Bay (2022) 115; Stuckenbruck (2007) 116
| 4.11. And their eyes (are fixed) upon any manโs house that is (still) secure, That they may, like (the) Serpent, destroy the wisdom ofโฆ with words of transgressors,
4.11. He was caught up lest evil change his understanding or guile deceive his soul."''. None |
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35. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Jesus, special knowledge imparted to Judas by โข Judah, fall of โข Judas, dialogue with Jesus of โข Judas, visions of โข 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: โข Judah, โข Judah, son of Jacob โข Tamar (daughter-in-law of Judah), daughter of Aram โข Tamar (daughter-in-law of Judah), daughter of Mardi โข Tamar (daughter-in-law of Judah), daughter of Shem โข Tamar and Judah โข 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: โข 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 |
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38. Philo of Alexandria, On Flight And Finding, 149-151 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Judah โข 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 |
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39. Philo of Alexandria, On The Virtues, 21, 221 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Judah โข Judah, son of Jacob โข Tamar (daughter-in-law of Judah), daughter of Aram โข Tamar (daughter-in-law of Judah), daughter of Mardi โข Tamar (daughter-in-law of Judah), daughter of Shem โข Tamar and Judah โข 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 |
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40. Philo of Alexandria, Against Flaccus, 26, 28 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Judah ben Tabbai โข Judas the Galilaean โข 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: โข Aristobulus, Judah I โข Jonathan, brother of Judas โข Joshua, Judah, tribe of โข Judah โข Judah Maccabee โข Judah ben Tabbai โข Judah, kingdom of, Levitical settlements of โข Judas Maccabaeus โข Judas Maccabeus โข Judas Maccabeus, โข Judas Maccabeus, comparison to biblical heroes โข Judas of Gamala, and Saddouk โข Judas of Gamala, the Galilean โข Judas the Galilaean โข Judas the Maccabee โข Judea/Judah โข 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. ฯฮฟฮปฮนฯฮตฯ
ฮตฬฯฮธฯฯฮฑฮฝ ฮดฮตฬ ฯฮฑฬฮฝฯฮตฯ ฮฟฮนฬ ฮตฬฮบ ฯฮฟฯ
อ ฮตฬฬฮธฮฝฮฟฯ
ฯ ฮบฮฑฯฮฑฬ ฯฮฟฯ
ฬฯ ฯฮฑฯฯฮนฬฮฟฯ
ฯ ฮฝฮฟฬฮผฮฟฯ
ฯ, ฮฑฬฯฮฟฮปฯ
ฮตฬฯฮธฯ ฮด' ฮทฬ ฮณฮตฯฮฟฯ
ฯฮนฬฮฑ ฮบฮฑฮนฬ ฮฟฮนฬ ฮนฬฮตฯฮตฮนอฯ ฮบฮฑฮนฬ ฮณฯฮฑฮผฮผฮฑฯฮตฮนอฯ ฯฮฟฯ
อ ฮนฬฮตฯฮฟฯ
อ ฮบฮฑฮนฬ ฮนฬฮตฯฮฟฯฮฑฬฮปฯฮฑฮน ฯฬอฮฝ ฯ
ฬฯฮตฬฯ ฯฮทอฯ ฮบฮตฯฮฑฮปฮทอฯ ฯฮตฮปฮฟฯ
อฯฮนฮฝ ฮบฮฑฮนฬ ฯฮฟฯ
อ ฯฯฮตฯฮฑฮฝฮนฯฮนฮบฮฟฯ
อ ฯฮฟฬฯฮฟฯ
ฮบฮฑฮนฬ ฯฮฟฯ
อ ฯฮตฯฮนฬ ฯฯอฮฝ ฮฑฬฬฮปฮปฯฮฝ." "
12.314. ฮฑฬฯฮทฬฮฝฯฮทฯฮต ฮดฮตฬ ฮผฮตฯฮฑฬ ฮผฯ
ฯฮนฬฯฮฝ ฬฮฮฟฯ
ฬฮดฮฑฯ, ฮบฮฑฮนฬ ฯฮฟฬ ฯฮปฮทอฮธฮฟฯ ฮนฬฮดฯฬฮฝ ฯฯอฮฝ ฯฮฟฮปฮตฮผฮนฬฯฮฝ ฯฯ
ฬฮผฮผฮฑฯฮฟฮฝ ฮตฬฯ' ฮฑฯ
ฬฯฯออ
ฮณฮตฮฝฮตฬฯฮธฮฑฮน ฯฮฟฬฮฝ ฮธฮตฮฟฬฮฝ ฮตฯ
ฬฮพฮฑฬฮผฮตฮฝฮฟฯ, ฯฯ
ฮผฮฒฮฑฮปฯฬฮฝ ฯฮฟฮนอฯ ฯฯฮฟฮดฯฮฟฬฮผฮฟฮนฯ ฯฯอฮฝ ฯฮฟฮปฮตฮผฮนฬฯฮฝ ฮฝฮนฮบฮฑออ
ฯฮฟฯ
ฬฯฮฟฯ
ฯ ฮบฮฑฮนฬ ฯฮฟฮฝฮตฯ
ฬฯฮฑฯ ฮฑฯ
ฬฯฯอฮฝ ฯฬฯ ฯฮตฮฝฯฮฑฮบฮนฯฯฮนฮปฮนฬฮฟฯ
ฯ ฯฮฟฮนอฯ ฮปฮฟฮนฯฮฟฮนอฯ ฮทฬอฮฝ ฮตฬฯฮนฬฯฮฟฮฒฮฟฯ." '
13.66. ฮบฮฑฮนฬ ฯฮปฮตฮนฬฯฯฮฟฯ
ฯ ฮตฯ
ฬฯฯฬฮฝ ฯฮฑฯฮฑฬ ฯฮฟฬ ฮบฮฑฮธฮทอฮบฮฟฮฝ ฮตฬฬฯฮฟฮฝฯฮฑฯ ฮนฬฮตฯฮฑฬ ฮบฮฑฮนฬ ฮดฮนฮฑฬ ฯฮฟฯ
อฯฮฟ ฮดฯ
ฬฯฮฝฮฟฯ
ฯ ฮฑฬฮปฮปฮทฬฮปฮฟฮนฯ, ฮฟฬฬ ฮบฮฑฮนฬ ฮฮนฬฮณฯ
ฯฯฮนฬฮฟฮนฯ ฯฯ
ฮผฮฒฮตฬฮฒฮทฮบฮตฮฝ ฮดฮนฮฑฬ ฯฮฟฬ ฯฮปฮทอฮธฮฟฯ ฯฯอฮฝ ฮนฬฮตฯฯอฮฝ ฮบฮฑฮนฬ ฯฮฟฬ ฯฮตฯฮนฬ ฯฮฑฬฯ ฮธฯฮทฯฮบฮตฮนฬฮฑฯ ฮฟฯ
ฬฯ ฮฟฬฮผฮฟฬฮดฮฟฮพฮฟฮฝ, ฮตฬฯฮนฯฮทฮดฮตฮนฮฟฬฯฮฑฯฮฟฮฝ ฮตฯ
ฬฯฯฬฮฝ ฯฮฟฬฯฮฟฮฝ ฮตฬฮฝ ฯฯออ
ฯฯฮฟฯฮฑฮณฮฟฯฮตฯ
ฮฟฮผฮตฬฮฝฯอ
ฯฮทอฯ ฮฑฬฮณฯฮนฬฮฑฯ ฮฮฟฯ
ฮฒฮฑฬฯฯฮตฯฯ ฮฟฬฯฯ
ฯฯฬฮผฮฑฯฮน ฮฒฯฯ
ฬฮฟฮฝฯฮฑ ฯฮฟฮนฮบฮนฬฮปฮทฯ ฯ
ฬฬฮปฮทฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฮนฬฮตฯฯอฮฝ ฮถฯฬอ
ฯฮฝ ฮผฮตฯฯฮฟฬฮฝ,
13.68. ฮบฮฑฮนฬ ฮณฮฑฬฯ ฬฮฯฮฑฮนฬฬฮฑฯ ฮฟฬ ฯฯฮฟฯฮทฬฯฮทฯ ฯฮฟฯ
อฯฮฟ ฯฯฮฟฮตฮนอฯฮตฮฝ: ฮตฬฬฯฯฮฑฮน ฮธฯ
ฯฮนฮฑฯฯฮทฬฯฮนฮฟฮฝ ฮตฬฮฝ ฮฮนฬฮณฯ
ฬฯฯฯอ
ฮบฯ
ฯฮนฬฯอ
ฯฯออ
ฮธฮตฯออ
: ฮบฮฑฮนฬ ฯฮฟฮปฮปฮฑฬ ฮดฮตฬ ฯฯฮฟฮตฯฮทฬฯฮตฯ
ฯฮตฮฝ ฮฑฬฬฮปฮปฮฑ ฯฮฟฮนฮฑฯ
อฯฮฑ ฮดฮนฮฑฬ ฯฮฟฬฮฝ ฯฮฟฬฯฮฟฮฝ.โ
13.257. ฬฮฅฯฮบฮฑฮฝฮฟฬฯ ฮดฮตฬ ฮบฮฑฮนฬ ฯฮทอฯ ฬฮฮดฮฟฯ
ฮผฮฑฮนฬฮฑฯ ฮฑฮนฬฯฮตฮนอ ฯฮฟฬฮปฮตฮนฯ ฬฬฮฮดฯฯฮฑ ฮบฮฑฮนฬ ฮฮฑฬฯฮนฯฮฑฮฝ, ฮบฮฑฮนฬ ฮฑฬฬฯฮฑฮฝฯฮฑฯ ฯฮฟฯ
ฬฯ ฬฮฮดฮฟฯ
ฮผฮฑฮนฬฮฟฯ
ฯ ฯ
ฬฯฮฟฬ ฯฮตฮนอฯฮฑ ฯฮฟฮนฮทฯฮฑฬฮผฮตฮฝฮฟฯ ฮตฬฯฮตฬฯฯฮตฯฮตฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฮผฮตฬฮฝฮตฮนฮฝ ฮตฬฮฝ ฯฮทออ
ฯฯฬฯฮฑอ
, ฮตฮนฬ ฯฮตฯฮนฯฮตฬฮผฮฝฮฟฮนฮฝฯฮฟ ฯฮฑฬ ฮฑฮนฬฮดฮฟฮนอฮฑ ฮบฮฑฮนฬ ฯฮฟฮนอฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฮฝฮฟฬฮผฮฟฮนฯ ฯฯฮทฬฯฮฑฯฮธฮฑฮน ฮธฮตฬฮปฮฟฮนฮตฮฝ. 13.258. ฮฟฮนฬ ฮดฮตฬ ฯฮฟฬฮธฯอ
ฯฮทอฯ ฯฮฑฯฯฮนฬฮฟฯ
ฮณฮทอฯ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮตฯฮนฯฮฟฮผฮทฬฮฝ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮฑฬฬฮปฮปฮทฮฝ ฯฮฟฯ
อ ฮฒฮนฬฮฟฯ
ฮดฮนฬฮฑฮนฯฮฑฮฝ ฯ
ฬฯฮตฬฮผฮตฮนฮฝฮฑฮฝ ฯฮทฬฮฝ ฮฑฯ
ฬฯฮทฬฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฮนฯ ฯฮฟฮนฮทฬฯฮฑฯฮธฮฑฮน. ฮบฮฑฬฮบฮตฮนฬฮฝฮฟฮนฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฯฯฮฟฬฮฝฮฟฯ ฯ
ฬฯฮทอฯฯฮตฮฝ ฯฬฬฯฯฮต ฮตฮนฬอฮฝฮฑฮน ฯฮฟฬ ฮปฮฟฮนฯฮฟฬฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ.' "
14.172. ฮดฮนฮฑฮบฮตฮนฮผฮตฬฮฝฯฮฝ ฮด' ฮฟฯ
ฬฬฯฯฯ ฮตฮนฬอฯ ฯฮนฯ ฮฃฮฑฮผฮฑฮนฬฮฑฯ ฮฟฬฬฮฝฮฟฮผฮฑ, ฮดฮนฬฮบฮฑฮนฮฟฯ ฮฑฬฮฝฮทฬฯ ฮบฮฑฮนฬ ฮดฮนฮฑฬ ฯฮฟฯ
อฯฮฟ ฯฮฟฯ
อ ฮดฮตฮดฮนฮตฬฮฝฮฑฮน ฮบฯฮตฮนฬฯฯฯฮฝ, ฮฑฬฮฝฮฑฯฯฮฑฬฯ ฮตฮนฬอฯฮตฮฝ: โฮฑฬฬฮฝฮดฯฮตฯ ฯฯ
ฬฮฝฮตฮดฯฮฟฮน ฮบฮฑฮนฬ ฮฒฮฑฯฮนฮปฮตฯ
อ, ฮตฮนฬฯ ฮดฮนฬฮบฮทฮฝ ฮผฮตฬฮฝ ฮฟฯ
ฬฬฯ' ฮฑฯ
ฬฯฮฟฬฯ ฮฟฮนฬอฮดฮฑฬ ฯฮนฮฝฮฑ ฯฯอฮฝ ฯฯฬฯฮฟฯฮต ฮตฮนฬฯ ฯ
ฬฮผฮฑอฯ ฮบฮตฮบฮปฮทฮผฮตฬฮฝฯฮฝ ฮฟฯ
ฬฬฯฯ ฯฮฑฯฮฑฯฯฮฑฬฮฝฯฮฑ ฮฟฯ
ฬฬฯฮต ฯ
ฬฮผฮฑอฯ ฮตฬฬฯฮตฮนฮฝ ฮตฮนฬฯฮตฮนอฮฝ ฯ
ฬฯฮฟฮปฮฑฮผฮฒฮฑฬฮฝฯ, ฮฑฬฮปฮปฮฑฬ ฯฮฑอฯ ฮฟฬฯฯฮนฯฮดฮทฯฮฟฯฮฟฯ
อฮฝ ฮฑฬฯฮนอฮบฯฮฑฮน ฮตฮนฬฯ ฯฮฟฬ ฯฯ
ฮฝฮตฬฮดฯฮนฮฟฮฝ ฯฮฟฯ
อฯฮฟ ฮบฯฮนฮธฮทฯฮฟฬฮผฮตฮฝฮฟฯ ฯฮฑฯฮตฮนฮฝฮฟฬฯ ฯฮฑฯฮนฬฯฯฮฑฯฮฑฮน ฮบฮฑฮนฬ ฯฯฮทฬฮผฮฑฯฮน ฮดฮตฮดฮฟฮนฮบฮฟฬฯฮฟฯ ฮบฮฑฮนฬ ฮตฬฬฮปฮตฮฟฮฝ ฮธฮทฯฯฮผฮตฬฮฝฮฟฯ
ฯฮฑฯ' ฯ
ฬฮผฯอฮฝ, ฮบฮฟฬฮผฮทฮฝ ฯ' ฮตฬฯฮนฮธฯฮตฬฯฮฑฯ ฮบฮฑฮนฬ ฮตฬฯฮธฮทอฯฮฑ ฮผฮตฬฮปฮฑฮนฮฝฮฑฮฝ ฮตฬฮฝฮดฮตฮดฯ
ฮผฮตฬฮฝฮฟฯ." '
18.23. ฮคฮทออ
ฮดฮตฬ ฯฮตฯฮฑฬฯฯฮทอ
ฯฯอฮฝ ฯฮนฮปฮฟฯฮฟฯฮนฯอฮฝ ฮฟฬ ฮฮฑฮปฮนฮปฮฑฮนอฮฟฯ ฬฮฮฟฯ
ฬฮดฮฑฯ ฮทฬฮณฮตฮผฯฬฮฝ ฮบฮฑฯฮตฬฯฯฮท, ฯฮฑฬ ฮผฮตฬฮฝ ฮปฮฟฮนฯฮฑฬ ฯฮฑฬฮฝฯฮฑ ฮณฮฝฯฬฮผฮทอ
ฯฯอฮฝ ฮฆฮฑฯฮนฯฮฑฮนฬฯฮฝ ฮฟฬฮผฮฟฮปฮฟฮณฮฟฯ
ฬฯฮทอ
, ฮดฯ
ฯฮฝฮนฬฮบฮทฯฮฟฯ ฮดฮตฬ ฯฮฟฯ
อ ฮตฬฮปฮตฯ
ฮธฮตฬฯฮฟฯ
ฮตฬฬฯฯฯ ฮตฬฯฯฮนฬฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฮผฮฟฬฮฝฮฟฮฝ ฮทฬฮณฮตฮผฮฟฬฮฝฮฑ ฮบฮฑฮนฬ ฮดฮตฯฯฮฟฬฯฮทฮฝ ฯฮฟฬฮฝ ฮธฮตฮฟฬฮฝ ฯ
ฬฯฮตฮนฮปฮทฯฮฟฬฯฮนฮฝ. ฮธฮฑฮฝฮฑฬฯฯฮฝ ฯฮต ฮนฬฮดฮตฬฮฑฯ ฯ
ฬฯฮฟฮผฮตฬฮฝฮตฮนฮฝ ฯฮฑฯฮทฮปฮปฮฑฮณฮผฮตฬฮฝฮฑฯ ฮตฬฮฝ ฮฟฬฮปฮนฬฮณฯอ
ฯฮนฬฮธฮตฮฝฯฮฑฮน ฮบฮฑฮนฬ ฯฯ
ฮณฮณฮตฮฝฯอฮฝ ฯฮนฮผฯฯฮนฬฮฑฯ ฮบฮฑฮนฬ ฯฮนฬฮปฯฮฝ ฯ
ฬฯฮตฬฯ ฯฮฟฯ
อ ฮผฮทฮดฮตฬฮฝฮฑ ฮฑฬฬฮฝฮธฯฯฯฮฟฮฝ ฯฯฮฟฯฮฑฮณฮฟฯฮตฯ
ฬฮตฮนฮฝ ฮดฮตฯฯฮฟฬฯฮทฮฝ.' "
18.23. ฮฟฬฬฯฯฮตฯ ฯฮทออ
ฯฯ
ฮปฮฑฮบฮทออ
ฮตฬฯฮตฮนฯฯฮทฬฮบฮตฮน ฯฮฟฯ
อ ฬฮฮณฯฮนฬฯฯฮฟฯ
, ฮธฮตฯฬฮผฮตฮฝฮฟฯ ฯฮทฬฮฝ ฯฮต ฯฯฮฟฯ
ฮดฮทฬฮฝ ฮผฮตฮธ' ฮฟฮนฬฬฮฑฯ ฮฟฬ ฮฮฑฯฯฯ
ฬฮฑฯ ฮฑฬฯฮนฬฮบฮตฯฮฟ ฮบฮฑฮนฬ ฯฮฟฬ ฮตฬฮบ ฯฯอฮฝ ฮปฮฟฬฮณฯฮฝ ฯฮฑฬฯฮผฮฑ ฯฯออ
ฬฮฮณฯฮนฬฯฯฮฑอ
ฯฯ
ฮฝฮตฮปฮธฮฟฬฮฝ, ฯ
ฬฯฮฟฯฮฟฯฮทฬฯฮฑฯ ฮบฮฑฮนฬฮฝฯฯฮนฬฮฝ ฯฮนฮฝฮฑ ฮณฮตฮณฮฟฮฝฮตฬฮฝฮฑฮน ฯฯอฮฝ ฮปฮฟฬฮณฯฮฝ ฮทฬฬฯฮตฯฮฟฬ ฯฯฮฑฯ ฯฮตฯฮนฬ ฯฮฟฯ
อ ฮปฮฟฬฮณฮฟฯ
ฯฮฟฯ
อ ฮตฬฯฮตฯฯฮทฮบฮฟฬฯฮฟฯ." '
18.65. ฮฮฑฮนฬ ฯ
ฬฯฮฟฬ ฯฮฟฯ
ฬฯ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฯฯฮฟฬฮฝฮฟฯ
ฯ ฮตฬฬฯฮตฯฮฟฬฮฝ ฯฮน ฮดฮตฮนฮฝฮฟฬฮฝ ฮตฬฮธฮฟฯฯ
ฬฮฒฮตฮน ฯฮฟฯ
ฬฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฮบฮฑฮนฬ ฯฮตฯฮนฬ ฯฮฟฬ ฮนฬฮตฯฮฟฬฮฝ ฯฮทอฯ ฬฬฮฯฮนฮดฮฟฯ ฯฮฟฬ ฮตฬฮฝ ฬฮกฯฬฮผฮทอ
ฯฯฮฑฬฮพฮตฮนฯ ฮฑฮนฬฯฯฯ
ฮฝฯอฮฝ ฮฟฯ
ฬฮบ ฮฑฬฯฮทฮปฮปฮฑฮณฮผฮตฬฮฝฮฑฮน ฯฯ
ฮฝฯฯ
ฮณฯฮฑฬฮฝฮฟฯ
ฯฮนฮฝ. ฮบฮฑฮนฬ ฯฯฮฟฬฯฮตฯฮฟฮฝ ฯฮฟฯ
อ ฯฯอฮฝ ฬฮฯฮนฮฑฮบฯอฮฝ ฯฮฟฮปฮผฮทฬฮผฮฑฯฮฟฯ ฮผฮฝฮทฬฮผฮทฮฝ ฯฮฟฮนฮทฯฮฑฬฮผฮตฮฝฮฟฯ ฮฟฯ
ฬฬฯฯ ฮผฮตฯฮฑฮฒฮนฮฒฯอ ฯฮฟฬฮฝ ฮปฮฟฬฮณฮฟฮฝ ฮตฬฯฮนฬ ฯฮฑฬ ฮตฬฮฝ ฯฮฟฮนอฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฮนฯ ฮณฮตฮณฮฟฮฝฮฟฬฯฮฑ.
20.53. ฯฯ
ฮธฮฟฬฮผฮตฮฝฮฟฯ ฮดฮตฬ ฮบฮฑฮนฬ ฮฟฬ ฯฮฑฮนอฯ ฮฑฯ
ฬฯฮทอฯ ฬฮฮถฮฑฬฯฮทฯ ฯฮฑฬ ฯฮตฯฮนฬ ฯฮฟฬฮฝ ฮปฮนฮผฮฟฬฮฝ ฮตฬฬฯฮตฮผฯฮต ฯฮฟฮปฮปฮฑฬ ฯฯฮทฬฮผฮฑฯฮฑ ฯฮฟฮนอฯ ฯฯฯฬฯฮฟฮนฯ ฯฯอฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฮผฮนฯฯอฮฝ. ฮฑฬฮปฮปฮฑฬ ฮณฮฑฬฯ ฮฑฬฬ ฯฮฟฮนอฯ ฮฒฮฑฯฮนฮปฮตฯ
อฯฮนฮฝ ฮตฮนฬฯ ฯฮทฬฮฝ ฯฮฟฬฮปฮนฮฝ ฮทฬฮผฯอฮฝ ฮฑฬฮณฮฑฮธฮฑฬ ฯฮตฬฯฯฮฑฮบฯฮฑฮน ฮผฮตฯฮฑฬ ฯฮฑฯ
อฯฮฑ ฮดฮทฮปฯฬฯฮฟฮผฮตฮฝ.' "20.54. ฬฮ ฮดฮตฬ ฯฯอฮฝ ฮ ฮฑฬฯฮธฯฮฝ ฮฒฮฑฯฮนฮปฮตฯ
ฬฯ ฬฮฯฯฮฑฮฒฮฑฬฮฝฮทฯ ฮฑฮนฬฯฮธฮฟฬฮผฮตฮฝฮฟฯ ฯฮฟฯ
ฬฯ ฯฮฑฯฯฮฑฬฯฮฑฯ ฮตฬฯฮนฮฒฮฟฯ
ฮปฮทฬฮฝ ฮตฬฯ' ฮฑฯ
ฬฯฮฟฬฮฝ ฯฯ
ฮฝฯฮตฮธฮตฮนฮบฮฟฬฯฮฑฯ, ฮผฮตฬฮฝฮตฮนฮฝ ฯฮฑฯ' ฮฑฯ
ฬฯฮฟฮนอฯ ฮฑฬฯฯฮฑฮปฮตฬฯ ฮฟฯ
ฬฯ ฮฟฬฯฯอฮฝ ฮตฬฬฮณฮฝฯ ฯฯฮฟฬฯ ฬฮฮถฮฑฬฯฮทฮฝ ฮฑฬฯฮฑฮนฬฯฮตฮนฮฝ, ฯฮฟฬฯฮฟฮฝ ฯฮฑฯ' ฮฑฯ
ฬฯฮฟฯ
อ ฮฒฮฟฯ
ฮปฮฟฬฮผฮตฮฝฮฟฯ ฯฯฯฮทฯฮนฬฮฑฯ ฮตฯ
ฬฯฮตฬฯฮธฮฑฮน ฮบฮฑฮนฬ ฮบฮฑฬฮธฮฟฮดฮฟฮฝ ฮตฮนฬฯ ฯฮทฬฮฝ ฮฑฬฯฯฮทฬฮฝ, ฮตฮนฬ ฮดฯ
ฮฝฮทฮธฮตฮนฬฮท." "
20.205. ฮฟฬ ฮดฮตฬ ฮฑฬฯฯฮนฮตฯฮตฯ
ฬฯ ฬฮฮฝฮฑฮฝฮนฬฮฑฯ ฮบฮฑฮธ' ฮตฬฮบฮฑฬฯฯฮทฮฝ ฮทฬฮผฮตฬฯฮฑฮฝ ฮตฬฯฮนฬ ฮผฮตฬฮณฮฑ ฯฯฮฟฯ
ฬฮบฮฟฯฯฮต ฮดฮฟฬฮพฮทฯ ฮบฮฑฮนฬ ฯฮทอฯ ฯฮฑฯฮฑฬ ฯฯอฮฝ ฯฮฟฮปฮนฯฯอฮฝ ฮตฯ
ฬฮฝฮฟฮนฬฮฑฯ ฯฮต ฮบฮฑฮนฬ ฯฮนฮผฮทอฯ ฮทฬฮพฮนฮฟฯ
อฯฮฟ ฮปฮฑฮผฯฯฯอฯ: ฮทฬอฮฝ ฮณฮฑฬฯ ฯฯฮทฮผฮฑฬฯฯฮฝ ฯฮฟฯฮนฯฯฮนฮบฮฟฬฯ: ฮบฮฑฮธ' ฮทฬฮผฮตฬฯฮฑฮฝ ฮณฮฟฯ
อฮฝ ฯฮฟฬฮฝ ฬฮฮปฮฒฮนอฮฝฮฟฮฝ ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮฑฬฯฯฮนฮตฯฮตฬฮฑ ฮดฯฬฯฮฟฮนฯ ฮตฬฮธฮตฯฮฑฬฯฮตฯ
ฮตฮฝ." "
20.216. ฮคฯอฮฝ ฮดฮตฬ ฮฮตฯ
ฮนฯฯอฮฝ, ฯฯ
ฮปฮทฬ ฮด' ฮตฬฯฯฮนฬฮฝ ฮฑฯ
ฬฬฯฮท, ฮฟฬฬฯฮฟฮนฯฮตฯ ฮทฬอฯฮฑฮฝ ฯ
ฬฮผฮฝฯอ
ฮดฮฟฮนฬ ฯฮตฮนฬฮธฮฟฯ
ฯฮน ฯฮฟฬฮฝ ฮฒฮฑฯฮนฮปฮตฬฮฑ ฮบฮฑฮธฮนฬฯฮฑฮฝฯฮฑ ฯฯ
ฮฝฮตฬฮดฯฮนฮฟฮฝ ฯฮฟฯฮตฮนอฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฮตฬฯฮนฬฯฮทฯ ฯฮฟฮนอฯ ฮนฬฮตฯฮตฯ
อฯฮนฮฝ ฮตฬฯฮนฯฯฮตฬฯฮฑฮน ฮปฮนฮฝฮทอฮฝ ฯฯฮฟฮปฮทฬฮฝ: ฯฯฮตฬฯฮตฮนฮฝ ฮณฮฑฬฯ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮฟฮนอฯ ฯฮทอฯ ฮฑฬฯฯฮทอฯ ฯฯฮฟฬฮฝฮฟฮนฯ ฮตฬฬฯฮฑฯฮบฮฟฮฝ ฮฑฬฯ' ฯฬอฮฝ ฮผฮฝฮทฮผฮฟฮฝฮตฯ
ฮธฮทฬฯฮตฯฮฑฮน ฮบฮฑฮนฮฝฮฟฯฮฟฮนฮตฮนอฮฝ." '20.217. ฮบฮฑฮนฬ ฯฮทอฯ ฮฑฬฮพฮนฯฬฯฮตฯฯ ฮฟฯ
ฬ ฮดฮนฮทฬฮผฮฑฯฯฮฟฮฝ: ฮฟฬ ฮณฮฑฬฯ ฮฒฮฑฯฮนฮปฮตฯ
ฬฯ ฮผฮตฯฮฑฬ ฮณฮฝฯฬฮผฮทฯ ฯฯอฮฝ ฮตฮนฬฯ ฯฮฟฬ ฯฯ
ฮฝฮตฬฮดฯฮนฮฟฮฝ ฮตฬฯฮฟฮนฯฮฟฮผฮตฬฮฝฯฮฝ ฯฯ
ฮฝฮตฯฯฬฯฮทฯฮตฮฝ ฯฮฟฮนอฯ ฯ
ฬฮผฮฝฯอ
ฮดฮฟฮนอฯ ฮฑฬฯฮฟฮธฮตฮผฮตฬฮฝฮฟฯ
ฯ ฯฮทฬฮฝ ฯฯฮฟฯฮตฬฯฮฑฮฝ ฮตฬฯฮธฮทอฯฮฑ ฯฮฟฯฮตฮนอฮฝ ฮปฮนฮฝฮทอฮฝ ฮฟฮนฬฬฮฑฮฝ ฮทฬฮธฮตฬฮปฮทฯฮฑฮฝ.' "20.218. ฮผฮตฬฯฮฟฯ
ฯ ฮดฮตฬ ฯฮนฮฝฮฟฯ ฯฮทอฯ ฯฯ
ฮปฮทอฯ ฮปฮตฮนฯฮฟฯ
ฯฮณฮฟฯ
อฮฝฯฮฟฯ ฮบฮฑฯฮฑฬ ฯฮฟฬ ฮนฬฮตฯฮฟฬฮฝ ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯฮฟฮนฯ ฮตฬฯฮตฬฯฯฮตฯฮตฮฝ ฯฮฟฯ
ฬฯ ฯ
ฬฬฮผฮฝฮฟฯ
ฯ ฮตฬฮบฮผฮฑฮธฮตฮนอฮฝ, ฯฬฯ ฯฮฑฯฮตฮบฮฑฬฮปฮฟฯ
ฮฝ. ฯฮฑฬฮฝฯฮฑ ฮด' ฮทฬอฮฝ ฮตฬฮฝฮฑฮฝฯฮนฬฮฑ ฯฮฑฯ
อฯฮฑ ฯฮฟฮนอฯ ฯฮฑฯฯฮนฬฮฟฮนฯ ฮฝฮฟฬฮผฮฟฮนฯ, ฯฬอฮฝ ฯฮฑฯฮฑฮฒฮฑฮธฮตฬฮฝฯฯฮฝ ฮฟฯ
ฬฮบ ฮตฬฮฝฮทอฮฝ ฮผฮทฬ ฮฟฯ
ฬฯฮนฬ ฮดฮนฬฮบฮฑฯ ฯ
ฬฯฮฟฯฯฮตฮนอฮฝ." ". 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, โthere should be an altar in Egypt to the Lord God;โโ 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, โO 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: โข Josephus Essenes, Judas, portrayal of โข Judah ben Tabbai โข Judas Maccabaeus โข Judas Maccabeus โข Judas of Gamala, the Galilean โข Judas the Galilaean
Found in books: Noam (2018) 25; Salvesen et al (2020) 356, 357, 358; Taylor (2012) 55, 63, 177
2.118. ฮตฬฯฮนฬ ฯฮฟฯ
ฬฯฮฟฯ
ฯฮนฯ ฮฑฬฮฝฮทฬฯ ฮฮฑฮปฮนฮปฮฑฮนอฮฟฯ ฬฮฮฟฯ
ฬฮดฮฑฯ ฮฟฬฬฮฝฮฟฮผฮฑ ฮตฮนฬฯ ฮฑฬฯฮฟฬฯฯฮฑฯฮนฮฝ ฮตฬฮฝฮทอฮณฮต ฯฮฟฯ
ฬฯ ฮตฬฯฮนฯฯฯฮนฬฮฟฯ
ฯ ฮบฮฑฮบฮนฬฮถฯฮฝ, ฮตฮนฬ ฯฮฟฬฯฮฟฮฝ ฯฮต ฬฮกฯฮผฮฑฮนฬฮฟฮนฯ ฯฮตฮปฮตฮนอฮฝ ฯ
ฬฯฮฟฮผฮตฮฝฮฟฯ
อฯฮนฮฝ ฮบฮฑฮนฬ ฮผฮตฯฮฑฬ ฯฮฟฬฮฝ ฮธฮตฮฟฬฮฝ ฮฟฮนฬฬฯฮฟฯ
ฯฮน ฮธฮฝฮทฯฮฟฯ
ฬฯ ฮดฮตฯฯฮฟฬฯฮฑฯ. ฮทฬอฮฝ ฮด' ฮฟฯ
ฬอฯฮฟฯ ฯฮฟฯฮนฯฯฮทฬฯ ฮนฬฮดฮนฬฮฑฯ ฮฑฮนฬฯฮตฬฯฮตฯฯ ฮฟฯ
ฬฮดฮตฬฮฝ ฯฮฟฮนอฯ ฮฑฬฬฮปฮปฮฟฮนฯ ฯฯฮฟฯฮตฮฟฮนฮบฯฬฯ." '
2.433. ฮฮฑฬฮฝ ฯฮฟฯ
ฬฯฯอ
ฮฮฑฮฝฮฑฬฮทฮผฮฟฬฯ ฯฮนฯ, ฯ
ฮนฬฮฟฬฯ ฬฮฮฟฯ
ฬฮดฮฑ ฯฮฟฯ
อ ฮบฮฑฮปฮฟฯ
ฮผฮตฬฮฝฮฟฯ
ฮฮฑฮปฮนฮปฮฑฮนฬฮฟฯ
, ฯฮฟฯฮนฯฯฮทฬฯ ฮดฮตฮนฮฝฮฟฬฯฮฑฯฮฟฯ, ฮฟฬ ฮบฮฑฮนฬ ฮตฬฯฮนฬ ฮฯ
ฯฮนฮฝฮนฬฮฟฯ
ฯฮฟฯฮตฬ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฮฟฬฮฝฮตฮนฮดฮนฬฯฮฑฯ ฮฟฬฬฯฮน ฬฮกฯฮผฮฑฮนฬฮฟฮนฯ ฯ
ฬฯฮตฯฮฑฬฯฯฮฟฮฝฯฮฟ ฮผฮตฯฮฑฬ ฯฮฟฬฮฝ ฮธฮตฮฟฬฮฝ, ฮฑฬฮฝฮฑฮปฮฑฮฒฯฬฮฝ ฯฮฟฯ
ฬฯ ฮณฮฝฯฯฮนฬฮผฮฟฯ
ฯ ฮฑฬฮฝฮตฯฯฬฯฮทฯฮตฮฝ ฮตฮนฬฯ ฮฮฑฯฮฑฬฮดฮฑฮฝ,
4.152. ฯฮฟฬ ฯฯอฮฝ ฮตฬฮฝฮตฯฮณฮฟฯ
ฮผฮตฬฮฝฯฮฝ ฮฑฬฮปฮณฮตฮนฮฝฮฟฬฯฮตฯฮฟฮฝ: 4.153. ฮฑฬฯฮฟฯฮตฮนฯฯฬฮผฮตฮฝฮฟฮน ฮณฮฑฬฯ ฯฮทอฯ ฯฮฟฯ
อ ฮดฮทฬฮผฮฟฯ
ฮบฮฑฯฮฑฯฮปฮทฬฮพฮตฯฯ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮฑฯ
ฬฯฯอฮฝ ฮดฮฟฮบฮนฮผฮฑฬฮถฮฟฮฝฯฮตฯ ฮนฬฯฯฯ
ฬฮฝ ฮบฮปฮทฯฯฯฮฟฯ
ฬฯ ฮตฬฯฮตฯฮตฮนฬฯฮทฯฮฑฮฝ ฯฮฟฮนฮตฮนอฮฝ ฯฮฟฯ
ฬฯ ฮฑฬฯฯฮนฮตฯฮตฮนอฯ ฮฟฯ
ฬฬฯฮทฯ, ฯฬฯ ฮตฬฬฯฮฑฮผฮตฮฝ, ฮบฮฑฯฮฑฬ ฮณฮตฬฮฝฮฟฯ ฮฑฯ
ฬฯฯอฮฝ ฯฮทอฯ ฮดฮนฮฑฮดฮฟฯฮทอฯ.' "4.154. ฮทฬอฮฝ ฮดฮตฬ ฯฯฮฟฬฯฯฮทฮผฮฑ ฮผฮตฬฮฝ ฯฮทอฯ ฮตฬฯฮนฮฒฮฟฯ
ฮปฮทอฯ ฮตฬฬฮธฮฟฯ ฮฑฬฯฯฮฑฮนอฮฟฮฝ, ฮตฬฯฮตฮนฮดฮทฬ ฮบฮฑฮนฬ ฯฮฑฬฮปฮฑฮน ฮบฮปฮทฯฯฯฮทฬฮฝ ฮตฬฬฯฮฑฯฮฑฮฝ ฮตฮนฬอฮฝฮฑฮน ฯฮทฬฮฝ ฮฑฬฯฯฮนฮตฯฯฯฯ
ฬฮฝฮทฮฝ, ฯฮฟฬ ฮดฮตฬ ฮฑฬฮปฮทฮธฮตฬฯ ฯฮฟฯ
อ ฮฒฮตฮฒฮฑฮนฮฟฯฮตฬฯฮฟฯ
ฮฝฮฟฬฮผฮฟฯ
ฮบฮฑฯฮฑฬฮปฯ
ฯฮนฯ ฮบฮฑฮนฬ ฯฮตฬฯฮฝฮท ฯฯฮฟฬฯ ฮดฯ
ฮฝฮฑฯฯฮตฮนฬฮฑฮฝ ฯฮฑฬฯ ฮฑฬฯฯฮฑฬฯ ฮดฮน' ฮฑฯ
ฬฯฯอฮฝ ฮบฮฑฮธฮนฯฯฮฑฮผฮตฬฮฝฮฟฮนฯ." "4.155. ฮฮฑฮนฬ ฮดฮทฬ ฮผฮตฯฮฑฯฮตฮผฯฮฑฬฮผฮตฮฝฮฟฮน ฮผฮนฬฮฑฮฝ ฯฯอฮฝ ฮฑฬฯฯฮนฮตฯฮฑฯฮนฮบฯอฮฝ ฯฯ
ฮปฮทฬฮฝ, ฬฮฮฝฮนฮฑฬฯฮนฮฝ ฮบฮฑฮปฮตฮนอฯฮฑฮน, ฮดฮนฮตฮบฮปฮทฬฯฮฟฯ
ฮฝ ฮฑฬฯฯฮนฮตฯฮตฬฮฑ, ฮปฮฑฮณฯฮฑฬฮฝฮตฮน ฮด' ฮฑฬฯฮฟฬ ฯฯ
ฬฯฮทฯ ฮฟฬ ฮผฮฑฬฮปฮนฯฯฮฑ ฮดฮนฮฑฮดฮตฮนฬฮพฮฑฯ ฮฑฯ
ฬฯฯอฮฝ ฯฮทฬฮฝ ฯฮฑฯฮฑฮฝฮฟฮผฮนฬฮฑฮฝ, ฮฆฮฑฮฝฮฝฮนฬ ฯฮนฯ ฮฟฬฬฮฝฮฟฮผฮฑ, ฯ
ฮนฬฮฟฬฯ ฮฃฮฑฮผฮฟฯ
ฮทฬฮปฮฟฯ
ฮบฯฬฮผฮทฯ ฬฮฯฮธฮนฬฮฑฯ, ฮฑฬฮฝฮทฬฯ ฮฟฯ
ฬ ฮผฮฟฬฮฝฮฟฮฝ ฮฟฯ
ฬฮบ ฮตฬฮพ ฮฑฬฯฯฮนฮตฯฮตฬฯฮฝ, ฮฑฬฮปฮป' ฮฟฯ
ฬฮด' ฮตฬฯฮนฯฯฮฑฬฮผฮตฮฝฮฟฯ ฯฮฑฯฯอฯ ฯฮนฬ ฯฮฟฯ' ฮทฬอฮฝ ฮฑฬฯฯฮนฮตฯฯฯฯ
ฬฮฝฮท ฮดฮน' ฮฑฬฮณฯฮฟฮนฮบฮนฬฮฑฮฝ." "4.156. ฮฑฬฯฮฟฬ ฮณฮฟฯ
อฮฝ ฯฮทอฯ ฯฯฬฯฮฑฯ ฮฑฯ
ฬฯฮฟฬฮฝ ฮฑฬฬฮบฮฟฮฝฯฮฑ ฯฯ
ฬฯฮฑฮฝฯฮตฯ ฯฬฬฯฯฮตฯ ฮตฬฯฮนฬ ฯฮบฮทฮฝฮทอฯ ฮฑฬฮปฮปฮฟฯฯฮนฬฯอ
ฮบฮฑฯฮตฮบฮฟฬฯฮผฮฟฯ
ฮฝ ฯฯฮฟฯฯฯฮตฮนฬฯอ
ฯฮทฬฮฝ ฯ' ฮตฬฯฮธฮทอฯฮฑ ฯฮตฯฮนฯฮนฮธฮตฬฮฝฯฮตฯ ฯฮทฬฮฝ ฮนฬฮตฯฮฑฬฮฝ ฮบฮฑฮนฬ ฯฮฟฬ ฯฮนฬ ฮดฮตฮนอ ฯฮฟฮนฮตฮนอฮฝ ฮตฬฯฮนฬ ฮบฮฑฮนฯฮฟฯ
อ ฮดฮนฮดฮฑฬฯฮบฮฟฮฝฯฮตฯ." "4.157. ฯฮปฮตฯ
ฬฮท ฮด' ฮทฬอฮฝ ฮตฬฮบฮตฮนฬฮฝฮฟฮนฯ ฮบฮฑฮนฬ ฯฮฑฮนฮดฮนฮฑฬ ฯฮฟฬ ฯฮทฮปฮนฮบฮฟฯ
อฯฮฟฮฝ ฮฑฬฯฮตฬฮฒฮทฮผฮฑ, ฯฮฟฮนอฯ ฮด' ฮฑฬฬฮปฮปฮฟฮนฯ ฮนฬฮตฯฮตฯ
อฯฮนฮฝ ฮตฬฯฮนฮธฮตฯฮผฮตฬฮฝฮฟฮนฯ ฯฮฟฬฯฯฯฮธฮตฮฝ ฯฮฑฮนฮถฮฟฬฮผฮตฮฝฮฟฮฝ ฯฮฟฬฮฝ ฮฝฮฟฬฮผฮฟฮฝ ฮดฮฑฮบฯฯ
ฬฮตฮนฮฝ ฮตฬฯฮทฬอ
ฮตฮน ฮบฮฑฮนฬ ฮบฮฑฯฮตฬฯฯฮตฮฝฮฟฮฝ ฯฮทฬฮฝ ฯฯอฮฝ ฮนฬฮตฯฯอฮฝ ฯฮนฮผฯอฮฝ ฮบฮฑฯฮฑฬฮปฯ
ฯฮนฮฝ." '
7.267. ฯฮฑฯฮทฮผฮนฮปฮปฮทฬฯฮฑฯฮฟ ฮดฮตฬ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮฟฯ
ฬฯฯฮฝ ฮฑฬฯฮฟฬฮฝฮฟฮนฮฑฮฝ ฮทฬ ฯฯอฮฝ ฬฮฮดฮฟฯ
ฮผฮฑฮนฬฯฮฝ ฮผฮฑฮฝฮนฬฮฑ: ฮตฬฮบฮตฮนอฮฝฮฟฮน ฮณฮฑฬฯ ฮฟฮนฬ ฮผฮนฮฑฯฯฬฯฮฑฯฮฟฮน ฯฮฟฯ
ฬฯ ฮฑฬฯฯฮนฮตฯฮตฬฮฑฯ ฮบฮฑฯฮฑฯฯฮฑฬฮพฮฑฮฝฯฮตฯ, ฮฟฬฬฯฯฯ ฮผฮทฮดฮตฬ ฮผฮตฬฯฮฟฯ ฯฮน ฯฮทอฯ ฯฯฮฟฬฯ ฯฮฟฬฮฝ ฮธฮตฮฟฬฮฝ ฮตฯ
ฬฯฮตฮฒฮตฮนฬฮฑฯ ฮดฮนฮฑฯฯ
ฮปฮฑฬฯฯฮทฯฮฑฮน, ฯฮฑอฮฝ ฮฟฬฬฯฮฟฮฝ ฮทฬอฮฝ ฮปฮตฮนฬฯฮฑฮฝฮฟฮฝ ฮตฬฬฯฮน ฯฮฟฮปฮนฯฮนฮบฮฟฯ
อ ฯฯฮทฬฮผฮฑฯฮฟฯ ฮตฬฮพฮตฬฮบฮฟฯฮฑฮฝ, 7.268. ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮตฮปฮตฯฯฮฑฬฯฮทฮฝ ฮตฮนฬฯฮทฬฮณฮฑฮณฮฟฮฝ ฮดฮนฮฑฬ ฯฮฑฬฮฝฯฯฮฝ ฮฑฬฮฝฮฟฮผฮนฬฮฑฮฝ, ฮตฬฮฝ ฮทฬออ
ฯฮฟฬ ฯฯอฮฝ ฮถฮทฮปฯฯฯอฮฝ ฮบฮปฮทฮธฮตฬฮฝฯฯฮฝ ฮณฮตฬฮฝฮฟฯ ฮทฬฬฮบฮผฮฑฯฮตฮฝ, ฮฟฮนฬฬ ฯฮทฬฮฝ ฯฯฮฟฯฮทฮณฮฟฯฮนฬฮฑฮฝ ฯฮฟฮนอฯ ฮตฬฬฯฮณฮฟฮนฯ ฮตฬฯฮทฮปฮทฬฮธฮตฯ
ฯฮฑฮฝ:' "7.269. ฯฮฑอฮฝ ฮณฮฑฬฯ ฮบฮฑฮบฮนฬฮฑฯ ฮตฬฬฯฮณฮฟฮฝ ฮตฬฮพฮตฮผฮนฮผฮทฬฯฮฑฮฝฯฮฟ, ฮผฮทฮด' ฮตฮนฬฬ ฯฮน ฯฯฮฟฬฯฮตฯฮฟฮฝ ฯฯฮฟฯ
ฬฯฮฑฬฯฯฮฟฮฝ ฮทฬ ฮผฮฝฮทฬฮผฮท ฯฮฑฯฮฑฮดฮตฬฮดฯฮบฮตฮฝ ฮฑฯ
ฬฯฮฟฮนฬ ฯฮฑฯฮฑฮปฮนฯฮฟฬฮฝฯฮตฯ ฮฑฬฮถฮทฬฮปฯฯฮฟฮฝ." "
7.417. ฮตฬฯ' ฯฬอฮฝ ฮฟฯ
ฬฮบ ฮตฬฬฯฯฮนฮฝ ฮฟฬฬฯ ฮฟฯ
ฬ ฯฮทฬฮฝ ฮบฮฑฯฯฮตฯฮนฬฮฑฮฝ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮตฮนฬฬฯฮต ฮฑฬฯฮฟฬฮฝฮฟฮนฮฑฮฝ ฮตฮนฬฬฯฮต ฯฮทอฯ ฮณฮฝฯฬฮผฮทฯ ฮนฬฯฯฯ
ฬฮฝ ฯฯฮทฬ ฮปฮตฬฮณฮตฮนฮฝ ฮฟฯ
ฬ ฮบฮฑฯฮตฯฮปฮฑฬฮณฮท:" "7.418. ฯฮฑฬฯฮทฯ ฮณฮฑฬฯ ฮตฬฯ' ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮฒฮฑฯฮฑฬฮฝฮฟฯ
ฮบฮฑฮนฬ ฮปฯ
ฬฮผฮทฯ ฯฯอฮฝ ฯฯฮผฮฑฬฯฯฮฝ ฮตฬฯฮนฮฝฮฟฮทฮธฮตฮนฬฯฮทฯ ฮตฬฯ' ฮตฬฬฮฝ ฯฮฟฯ
อฯฮฟ ฮผฮฟฬฮฝฮฟฮฝ, ฮฟฬฬฯฯฯ ฮฑฯ
ฬฯฯอฮฝ ฮฮฑฮนฬฯฮฑฯฮฑ ฮดฮตฯฯฮฟฬฯฮทฮฝ ฮฟฬฮผฮฟฮปฮฟฮณฮทฬฯฯฯฮนฮฝ, ฮฟฯ
ฬฮดฮตฮนฬฯ ฮตฬฮฝฮตฬฮดฯฮบฮตฮฝ ฮฟฯ
ฬฮดฮตฬ ฮตฬฮผฮตฬฮปฮปฮทฯฮตฮฝ ฮตฮนฬฯฮตฮนอฮฝ, ฮฑฬฮปฮปฮฑฬ ฯฮฑฬฮฝฯฮตฯ ฯ
ฬฯฮตฯฯฮตฬฯฮฑฮฝ ฯฮทอฯ ฮฑฬฮฝฮฑฬฮณฮบฮทฯ ฯฮทฬฮฝ ฮฑฯ
ฬฯฯอฮฝ ฮณฮฝฯฬฮผฮทฮฝ ฮดฮนฮตฯฯ
ฬฮปฮฑฮพฮฑฮฝ, ฯฬฬฯฯฮตฯ ฮฑฬฮฝฮฑฮนฯฮธฮทฬฯฮฟฮนฯ ฯฯฬฮผฮฑฯฮน ฯฮฑฮนฯฮฟฯ
ฬฯฮทอ
ฮผฮฟฬฮฝฮฟฮฝ ฮฟฯ
ฬฯฮนฬ ฯฮทออ
ฯฯ
ฯฮทออ
ฯฮฑฬฯ ฮฒฮฑฯฮฑฬฮฝฮฟฯ
ฯ ฮบฮฑฮนฬ ฯฮฟฬ ฯฯ
อฯ ฮดฮตฯฮฟฬฮผฮตฮฝฮฟฮน." "7.419. ฮผฮฑฬฮปฮนฯฯฮฑ ฮด' ฮทฬ ฯฯอฮฝ ฯฮฑฮนฬฮดฯฮฝ ฮทฬฮปฮนฮบฮนฬฮฑ ฯฮฟฯ
ฬฯ ฮธฮตฯฮผฮตฬฮฝฮฟฯ
ฯ ฮตฬฮพฮตฬฯฮปฮทฮพฮตฮฝ: ฮฟฯ
ฬฮดฮตฬ ฮณฮฑฬฯ ฮตฬฮบฮตฮนฬฮฝฯฮฝ ฯฮนฯ ฮตฬฮพฮตฮฝฮนฮบฮทฬฮธฮท ฮฮฑฮนฬฯฮฑฯฮฑ ฮดฮตฯฯฮฟฬฯฮทฮฝ ฮตฬฮพฮฟฮฝฮฟฮผฮฑฬฯฮฑฮน. ฯฮฟฯฮฟฯ
อฯฮฟฮฝ ฮฑฬฬฯฮฑ ฯฮทอฯ ฯฯอฮฝ ฯฯฮผฮฑฬฯฯฮฝ ฮฑฬฯฮธฮตฮฝฮตฮนฬฮฑฯ ฮทฬ ฯฮทอฯ ฯฮฟฬฮปฮผฮทฯ ฮนฬฯฯฯ
ฬฯ ฮตฬฯฮตฮบฯฮฑฬฯฮตฮน." ". 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: โข Judah โข Judah Nesiah, R. โข Judah haNasi, R.
Found in books: Goodman (2006) 200; Keddie (2019) 143
2.216. ฮบฮฑฮนฬ ฮตฬฯฮนฬ ฮดฮฟฯ
ฬฮปฮฟฮนฯ ฮฟฬฮผฮฟฮนฬฯฯ ฮฟฬ ฮฝฮฟฬฮผฮฟฯ ฮฑฬฯฮฑฯฮฑฮนฬฯฮทฯฮฟฯ. ฮฑฬฮปฮปฮฑฬ ฮบฮฑฮนฬ ฯฮตฯฮนฬ ฮผฮตฬฯฯฯฮฝ ฮทฬฬฮฝ ฯฮนฯ ฮบฮฑฮบฮฟฯ
ฯฮณฮทฬฯฮทอ
ฮทฬฬ ฯฯฮฑฮธฮผฯอฮฝ ฮทฬฬ ฯฮตฯฮนฬ ฯฯฮฑฬฯฮตฯฯ ฮฑฬฮดฮนฬฮบฮฟฯ
ฮบฮฑฮนฬ ฮดฮฟฬฮปฯอ
ฮณฮตฮฝฮฟฮผฮตฬฮฝฮทฯ, ฮบฮฑฬฬฮฝ ฯ
ฬฯฮตฬฮปฮทฯฮฑฮนฬ ฯฮนฯ ฮฑฬฮปฮปฮฟฬฯฯฮนฮฟฮฝ, ฮบฮฑฬฬฮฝ ฮฟฬฬ ฮผฮทฬ ฮบฮฑฯฮตฬฮธฮทฮบฮตฮฝ ฮฑฬฮฝฮตฬฮปฮทฯฮฑฮน, ฯฮฑฬฮฝฯฯฮฝ ฮตฮนฬฯฮนฬ ฮบฮฟฮปฮฑฬฯฮตฮนฯ ฮฟฯ
ฬฯ ฮฟฮนฬอฮฑฮน ฯฮฑฯ' ฮตฬฯฮตฬฯฮฟฮนฯ, ฮฑฬฮปฮป' ฮตฬฯฮนฬ"". 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 |
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44. Mishnah, Avot, 1.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Goldin, Judah โข R. Judah I
Found in books: Bickerman and Tropper (2007) 557; Klawans (2019) 75
1.3. ืึทื ึฐืึดืืึฐื ืึนืก ืึดืืฉื ืกืึนืืึน ืงึดืึผึตื ืึดืฉึผืึดืึฐืขืึนื ืึทืฆึผึทืึผึดืืง. ืืึผื ืึธืึธื ืืึนืึตืจ, ืึทื ืชึผึดืึฐืืึผ ืึทืขึฒืึธืึดืื ืึทืึฐืฉืึทืึผึฐืฉืึดืื ืึถืช ืึธืจึทื ืขึทื ืึฐื ึธืช ืึฐืงึทืึผึตื ืคึผึฐืจึธืก, ืึถืึผึธื ืึฑืืึผ ืึทืขึฒืึธืึดืื ืึทืึฐืฉืึทืึผึฐืฉืึดืื ืึถืช ืึธืจึทื ืฉืึถืึผึนื ืขึทื ืึฐื ึธืช ืึฐืงึทืึผึตื ืคึผึฐืจึธืก, ืึดืืึดื ืืึนืจึธื ืฉืึธืึทืึดื ืขึฒืึตืืึถื:''. 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 |
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45. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Goldin, Judah โข Judah โข Judah Hadassi โข Judah bar Ilai โข Judah ben Bava โข Judah ben Simon โข 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. ืึทืึผึดืชึฐืคึผึทืึผึตื ืึฐืึธืขึธื, ืกึดืืึธื ืจึทืข ืืึน. ืึฐืึดื ืฉืึฐืึดืืึท ืฆึดืึผืึผืจ ืืึผื, ืกึดืืึธื ืจึทืข ืึฐืฉืืึนืึฐืึธืื, ืึดืคึผึฐื ึตื ืฉืึถืฉึผืึฐืืึผืืึน ืฉืึถื ืึธืึธื ืึผึฐืืึนืชืึน. ืึธืึฐืจืึผ ืขึธืึธืื ืขึทื ืจึทืึผึดื ืึฒื ึดืื ึธื ืึถื ืึผืึนืกึธื, ืึผึฐืฉืึถืึธืึธื ืึดืชึฐืคึผึทืึผึตื ืขึทื ืึทืืึนืึดืื ืึฐืืึนืึตืจ, ืึถื ืึทื ืึฐืึถื ืึตืช. ืึธืึฐืจืึผ ืืึน, ืึดื ึผึทืึดื ืึทืชึผึธื ืืึนืึตืขึท. ืึธืึทืจ ืึธืึถื, ืึดื ืฉืึฐืืึผืจึธื ืชึฐืคึดืึผึธืชึดื ืึผึฐืคึดื, ืืึนืึตืขึท ืึฒื ึดื ืฉืึถืืึผื ืึฐืงึปืึผึธื. ืึฐืึดื ืึธืื, ืืึนืึตืขึท ืึฒื ึดื ืฉืึถืืึผื ืึฐืึนืจึธืฃ:''. 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 oneโs messenger is equivalent to oneโs self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, โThis one will die, this one will live.โ They said to him: โHow do you know?โ He replied: โIf my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.โ''. None |
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46. Mishnah, Gittin, 9.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Judah โข Rabbi Judah the Prince
Found in books: Katzoff(2005) 223; Price Finkelberg and Shahar (2021) 267
9.8. ืึผึตื ืฉืึถืึผึฐืชึธืืึน ืขึดืึฐืจึดืืช ืึฐืขึตืึธืื ืึฐืึธื ึดืืช, ืึฐืึธื ึดืืช ืึฐืขึตืึธืื ืขึดืึฐืจึดืืช, ืขึตื ืึถืึธื ืขึดืึฐืจึดื ืึฐืขึตื ืึถืึธื ืึฐืึธื ึดื, ืึผึธืชึทื ืกืึนืคึตืจ ืึฐืขึตื, ืึผึธืฉืึตืจ. ืึดืืฉื ืคึผึฐืืึนื ึดื ืขึตื, ืึผึธืฉืึตืจ. ืึผึถื ืึดืืฉื ืคึผึฐืืึนื ึดื ืขึตื, ืึผึธืฉืึตืจ. ืึดืืฉื ืคึผึฐืืึนื ึดื ืึผึถื ืึดืืฉื ืคึผึฐืืึนื ึดื, ืึฐืึนื ืึธืชึทื ืขึตื, ืึผึธืฉืึตืจ. ืึฐืึธืึฐ ืึธืืึผ ื ึฐืงึดืึผึตื ืึทืึผึทืขึทืช ืฉืึถืึผึดืืจืึผืฉืึธืึทืึดื ืขืึนืฉืึดืื. ืึผึธืชึทื ืึฒื ึดืืึธืชืึน ืึทืึฒื ึดืืึธืชึธืึผ, ืึผึธืฉืึตืจ. ืึผึตื ืึฐืขึปืฉึผืึถื, ืึผึฐืึดืฉืึฐืจึธืึตื, ืึผึธืฉืึตืจ. ืึผืึฐืืึนืึดื, ืคึผึธืกืึผื. ืึผืึฐืืึนืึดื, ืืึนืึฐืึดืื ืืึนืชืึน ืึฐืืึนืึฐืจึดืื ืืึน ืขึฒืฉืึตื ืึทื ืฉึผืึถืึผึดืฉืึฐืจึธืึตื ืืึนืึฐืจึดืื ืึฐืึธ, ืึฐืึธืฉืึตืจ:''. 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, โSo-and-so, witness,โ it is valid. If he signs, โSon of so-and-so, witness, it is valid. If he signs, โSo-and-so son of so-and-soโ and he didnโt write โwitnessโ, 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, โDo what the Israelites say to you,โ (and it is valid).''. None |
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47. Mishnah, Megillah, 3.1, 3.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Judah, R. โข R. Judah (Babylonia, third century) โข R. Judah I (the Prince), i โข R. Judah b. Ilai โข Sepphoris, R. Judah I (Patriarch)
Found in books: Goodman (2006) 221, 223; Levine (2005) 185, 368, 407, 486
3.1. ืึผึฐื ึตื ืึธืขึดืืจ ืฉืึถืึผึธืึฐืจืึผ ืจึฐืืึนืึธืึผ ืฉืึถื ืขึดืืจ, ืืึนืงึฐืึดืื ืึผึฐืึธืึธืื ืึผึตืืช ืึทืึผึฐื ึถืกึถืช. ืึผึตืืช ืึทืึผึฐื ึถืกึถืช, ืืึนืงึฐืึดืื ืชึผึตืึธื. ืชึผึตืึธื, ืืึนืงึฐืึดืื ืึดืึฐืคึผึธืืึนืช. ืึดืึฐืคึผึธืืึนืช, ืืึนืงึฐืึดืื ืกึฐืคึธืจึดืื. ืกึฐืคึธืจึดืื, ืืึนืงึฐืึดืื ืชึผืึนืจึธื. ืึฒืึธื ืึดื ืึธืึฐืจืึผ ืชืึนืจึธื, ืึนื ืึดืงึฐืืึผ ืกึฐืคึธืจึดืื. ืกึฐืคึธืจึดืื, ืึนื ืึดืงึฐืืึผ ืึดืึฐืคึผึธืืึนืช. ืึดืึฐืคึผึธืืึนืช, ืึนื ืึดืงึฐืืึผ ืชึตืึธื. ืชึผึตืึธื, ืึนื ืึดืงึฐืืึผ ืึตืืช ืึทืึผึฐื ึถืกึถืช. ืึผึตืืช ืึทืึผึฐื ึถืกึถืช, ืึนื ืึดืงึฐืืึผ ืึถืช ืึธืจึฐืืึนื. ืึฐืึตื ืึผึฐืืึนืชึฐืจึตืืึถื. ืึตืื ืืึนืึฐืจึดืื ืึถืช ืฉืึถื ืจึทืึผึดืื ืึฐืึธืึดืื, ืึดืคึผึฐื ึตื ืฉืึถืึผืึนืจึดืืึดืื ืืึนืชืึน ืึดืงึผึฐืึปืฉึผืึธืชืึน, ืึผึดืึฐืจึตื ืจึทืึผึดื ืึฐืืึผืึธื. ืึธืึฐืจืึผ ืืึน, ืึดื ืึผึตื, ืึทืฃ ืึนื ืึตืขึดืืจ ืึผึฐืืึนืึธื ืึฐืขึดืืจ ืงึฐืึทื ึผึธื:
3.3. ืึฐืขืึนื ืึธืึทืจ ืจึทืึผึดื ืึฐืืึผืึธื, ืึผึตืืช ืึทืึผึฐื ึถืกึถืช ืฉืึถืึธืจึทื, ืึตืื ืึทืกึฐืคึผึดืืึดืื ืึผึฐืชืึนืืึน, ืึฐืึตืื ืึทืคึฐืฉืึดืืึดืื ืึผึฐืชืึนืืึน ืึฒืึธืึดืื, ืึฐืึตืื ืคึผืึนืจึฐืฉืึดืื ืึฐืชืึนืืึน ืึฐืฆืึผืืึนืช, ืึฐืึตืื ืฉืืึนืึฐืึดืื ืขึทื ืึผึทืึผืึน ืคึตืจืึนืช, ืึฐืึตืื ืขืึนืฉืึดืื ืืึนืชืึน ืงึทืคึผึทื ึฐืึผึทืจึฐืึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืงืจื ืื), ืึทืึฒืฉืึดืึผืึนืชึดื ืึถืช ืึดืงึฐืึผึฐืฉืึตืืึถื, ืงึฐืึปืฉึผืึธืชึธื ืึทืฃ ืึผึฐืฉืึถืึตื ืฉืืึนืึตืึดืื. ืขึธืืึผ ืืึน ืขึฒืฉืึธืึดืื, ืึนื ืึดืชึฐืึนืฉื, ืึดืคึผึฐื ึตื ืขึธืึฐืึทืช ื ึ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, โAnd 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 |
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48. Mishnah, Rosh Hashanah, 1.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Judah (Amora) โข Judah (Rab) โข rabbis, impact of Judah the Patriarch
Found in books: Avery Peck et al. (2014) 16; Cohen (2010) 293
1.8. ืึตืึผืึผ ืึตื ืึทืคึผึฐืกืึผืึดืื, ืึทืึฐืฉืึทืึตืง ืึผึฐืงึปืึฐืึธื, ืึผืึทืึฐืึตื ืึฐืจึดืึผึดืืช, ืึผืึทืคึฐืจึดืืึตื ืืึนื ึดืื, ืึฐืกืึนืึฒืจึตื ืฉืึฐืึดืืขึดืืช, ืึทืขึฒืึธืึดืื. ืึถื ืึทืึผึฐืึธื, ืึผึธื ืขึตืืึผืช ืฉืึถืึตืื ืึธืึดืฉึผืึธื ืึฐืฉืึตืจึธื ืึธืึผ, ืึทืฃ ืึตื ืึตืื ึธื ืึผึฐืฉืึตืจึดืื ืึธืึผ:''. 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 |
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49. Mishnah, Sanhedrin, 7.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Rabbi Judah โข Tamar (daughter-in-law of Judah), daughter of Aram โข Tamar (daughter-in-law of Judah), daughter of Mardi โข Tamar (daughter-in-law of Judah), daughter of Shem
Found in books: Boustan Janssen and Roetzel (2010) 148, 149; Monnickendam (2020) 179
7.3. ืึดืฆึฐืึทืช ืึทื ึผึถืึฑืจึธืึดืื, ืึธืืึผ ืึทืชึผึดืืึดืื ืึถืช ืจึนืืฉืืึน ืึฐืกึทืึดืฃ ืึผึฐืึถืจึถืึฐ ืฉืึถืึทืึผึทืึฐืืึผืช ืขืึนืฉืึธื. ืจึทืึผึดื ืึฐืืึผืึธื ืืึนืึตืจ, ื ึดืึผืึผื ืืึผื ืึถื, ืึถืึผึธื ืึทื ึผึดืืึดืื ืึถืช ืจึนืืฉืืึน ืขึทื ืึทืกึผึทืึผึธื ืึฐืงืึนืฆึตืฅ ืึผึฐืงืึนืคึดืืฅ. ืึธืึฐืจืึผ ืืึน, ืึตืื ืึดืืชึธื ืึฐื ึปืึผึถืึถืช ืึดืึผืึน. ืึดืฆึฐืึทืช ืึทื ึผึถืึฑื ึธืงึดืื, ืึธืืึผ ืึฐืฉืึทืงึผึฐืขึดืื ืืึนืชืึน ืึทืึผึถืึถื ืขึทื ืึทืจึฐืึผึปืึผืึนืชึธืื ืึฐื ืึนืชึฐื ึดืื ืกืึผืึธืจ ืงึธืฉืึธื ืึฐืชืึนืึฐ ืึธืจึทืึผึธื ืึฐืืึนืจึตืึฐ ืขึทื ืฆึทืึผึธืืจืึน, ืึถื ืืึนืฉืึตืึฐ ืึถืฆึฐืืึน ืึฐืึถื ืืึนืฉืึตืึฐ ืึถืฆึฐืืึน, ืขึทื ืฉืึถื ึผึทืคึฐืฉืืึน ืืึนืฆึฐืึธื:''. 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: โThis is a disgrace! Rather his head was laid on a block and severed with an axe. They said to him: โNo 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 |
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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: โข Armozel, betrayal by Judas โข Fragments of Papias, and Judas โข Jesus, betrayal by Judas of โข Joshua, R., Judah, the tribe of โข Judah โข Judah (kingdom) โข Judah (person) โข Judah Maccabee โข Judas โข Judas (son of James) โข Judas Iscariot โข Judas Maccabeusnan, influence on Judith โข Judas, โข Judas, Biblical appearances of โข Judas, New Testament appearances of โข Judas, as Abraham-like figure โข Judas, as one of the twelve disciples โข Judas, as thirteenth demon โข Judas, betrayal of Jesus by โข Judas, death of โข Judas, departure from the Last Supper of โข Judas, dual nature of โข Judas, function of figure of โข Judas, motivation and knowledge in actions โข Judas, mysteries of the kingdom revealed to โข Judas, name of โข Judas, replacement of โข Judas, separation from other disciples of โข Judas, the thirty pieces of silver of โข Judas, visions of โข Jude, Letter of โข Jude, letter of โข Judea, Judah โข Origen, on Judas โข R. Judah I (the Prince), i โข betrayal of Jesus, role of Judas in โข cosmology, of the Gnostic world, revelation to Judas of โข demons, Judas as the thirteenth โข disciples, replacement of Judas among โข disciples, separation of Judas from โข dramatic effects, in the Gospel of Judas โข dramatic effects, in the Gospel of Judas, of invisible action โข dramatic effects, in the Gospel of Judas, of the double denouement โข setting, of the Gospel of Judas โข sources, of the Gospel of Judas, in opening and closing โข sources, of the Gospel of Judas, parable of the sower โข sources, of the Gospel of Judas, replacement of Judas โข 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 ฯฮฑแฟฆฯฮฑ ฮตแผฐฯแฝผฮฝ ฮฒฮปฮตฯฯฮฝฯฯฮฝ ฮฑแฝฯแฟถฮฝ แผฯฮฎฯฮธฮท, ฮบฮฑแฝถ ฮฝฮตฯฮญฮปฮท แฝฯฮญฮปฮฑฮฒฮตฮฝ ฮฑแฝฯแฝธฮฝ แผฯแฝธ ฯแฟถฮฝ แฝฯฮธฮฑฮปฮผแฟถฮฝ ฮฑแฝฯแฟถฮฝ. 1.10. ฮบฮฑแฝถ แฝกฯ แผฯฮตฮฝฮฏฮถฮฟฮฝฯฮตฯ แผฆฯฮฑฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮฟแฝฯฮฑฮฝแฝธฮฝ ฯฮฟฯฮตฯ
ฮฟฮผฮญฮฝฮฟฯ
ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮฝฮดฯฮตฯ ฮดฯฮฟ ฯฮฑฯฮนฯฯฮฎฮบฮตฮนฯฮฑฮฝ ฮฑแฝฯฮฟแฟฯ แผฮฝ 2.14. ฮฃฯฮฑฮธฮตแฝถฯ ฮดแฝฒ แฝ ฮ ฮญฯฯฮฟฯ ฯแฝบฮฝ ฯฮฟแฟฯ แผฮฝฮดฮตฮบฮฑ แผฯแฟฯฮตฮฝ ฯแฝดฮฝ ฯฯฮฝแฝดฮฝ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ แผฯฮตฯฮธฮญฮณฮพฮฑฯฮฟ ฮฑแฝฯฮฟแฟฯ แผฮฝฮดฯฮตฯ แผธฮฟฯ
ฮดฮฑแฟฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ ฮบฮฑฯฮฟฮนฮบฮฟแฟฆฮฝฯฮตฯ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผ ฯฮฌฮฝฯฮตฯ, ฯฮฟแฟฆฯฮฟ แฝฮผแฟฮฝ ฮณฮฝฯฯฯแฝธฮฝ แผฯฯฯ ฮบฮฑแฝถ แผฮฝฯฯฮฏฯฮฑฯฮธฮต ฯแฝฐ แฟฅฮฎฮผฮฑฯฮฌ ฮผฮฟฯ
. 2.15. ฮฟแฝ ฮณแฝฐฯ แฝกฯ แฝฮผฮตแฟฯ แฝฯฮฟฮปฮฑฮผฮฒฮฌฮฝฮตฯฮต ฮฟแฝฯฮฟฮน ฮผฮตฮธฯฮฟฯ
ฯฮนฮฝ, แผฯฯฮนฮฝ ฮณแฝฐฯ แฝฅฯฮฑ ฯฯฮฏฯฮท ฯแฟฯ แผกฮผฮญฯฮฑฯ, 2.16. แผฮปฮปแฝฐ ฯฮฟแฟฆฯฯ แผฯฯฮนฮฝ ฯแฝธ ฮตแผฐฯฮทฮผฮญฮฝฮฟฮฝ ฮดฮนแฝฐ ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
แผธฯฮฎฮป 2.17. 2.18.
2.30. ฯฯฮฟฯฮฎฯฮทฯ ฮฟแฝฮฝ แฝฯฮฌฯฯฯฮฝ, ฮบฮฑแฝถ ฮตแผฐฮดแฝผฯ แฝ
ฯฮน แฝ
ฯฮบแฟณ แฝคฮผฮฟฯฮตฮฝ ฮฑแฝฯแฟท แฝ ฮธฮตแฝธฯแผฮบ ฮบฮฑฯฯฮฟแฟฆ ฯแฟฯ แฝฯฯฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮบฮฑฮธฮฏฯฮฑฮน แผฯแฝถ ฯแฝธฮฝ ฮธฯฯฮฝฮฟฮฝ ฮฑแฝฯฮฟแฟฆ, 2.31. ฯฯฮฟฮนฮดแฝผฮฝ แผฮปฮฌฮปฮทฯฮตฮฝ ฯฮตฯแฝถ ฯแฟฯ แผฮฝฮฑฯฯฮฌฯฮตฯฯ ฯฮฟแฟฆ ฯฯฮนฯฯฮฟแฟฆ แฝ
ฯฮน ฮฟแฝฯฮต แผฮฝฮบฮฑฯฮตฮปฮตฮฏฯฮธฮท ฮตแผฐฯ แพฮดฮทฮฝ ฮฟแฝฯฮต แผก ฯแฝฐฯฮพ ฮฑแฝฯฮฟแฟฆฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯฮธฮฟฯฮฌฮฝ. 2.32. ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แผฮฝฮญฯฯฮทฯฮตฮฝ แฝ ฮธฮตฯฯ, ฮฟแฝ ฯฮฌฮฝฯฮตฯ แผกฮผฮตแฟฯ แผฯฮผแฝฒฮฝ ฮผฮฌฯฯฯ
ฯฮตฯ. 2.33. ฯแฟ ฮดฮตฮพฮนแพท ฮฟแฝฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แฝฯฯฮธฮตแฝถฯ ฯฮฎฮฝ ฯฮต แผฯฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฯฮฟแฟฆ แผฮณฮฏฮฟฯ
ฮปฮฑฮฒแฝผฮฝ ฯฮฑฯแฝฐ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แผฮพฮญฯฮตฮตฮฝ ฯฮฟแฟฆฯฮฟ แฝ แฝฮผฮตแฟฯ ฮบฮฑแฝถ ฮฒฮปฮญฯฮตฯฮต ฮบฮฑแฝถ แผฮบฮฟฯฮตฯฮต. 2.34. ฮฟแฝ ฮณแฝฐฯ ฮฮฑฯ
ฮตแฝถฮด แผฮฝฮญฮฒฮท ฮตแผฐฯ ฯฮฟแฝบฯ ฮฟแฝฯฮฑฮฝฮฟฯฯ, ฮปฮญฮณฮตฮน ฮดแฝฒ ฮฑแฝฯฯฯ 2.36. แผฯฯฮฑฮปแฟถฯ ฮฟแฝฮฝ ฮณฮนฮฝฯฯฮบฮญฯฯ ฯแพถฯ ฮฟแผถฮบฮฟฯ แผธฯฯฮฑแฝดฮป แฝ
ฯฮน ฮบฮฑแฝถ ฮบฯฯฮนฮฟฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฯฯฮนฯฯแฝธฮฝ แผฯฮฟฮฏฮทฯฮตฮฝ แฝ ฮธฮตฯฯ, ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ แฝฮฝ แฝฮผฮตแฟฯ แผฯฯฮฑฯ
ฯฯฯฮฑฯฮต.
3.25. แฝฮผฮตแฟฯ แผฯฯแฝฒ ฮฟแผฑ ฯ
แผฑฮฟแฝถ ฯแฟถฮฝ ฯฯฮฟฯฮทฯแฟถฮฝ ฮบฮฑแฝถ ฯแฟฯ ฮดฮนฮฑฮธฮฎฮบฮทฯ แผงฯ แฝ ฮธฮตแฝธฯ ฮดฮนฮญฮธฮตฯฮฟ ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฮฑฯฮญฯฮฑฯ แฝฮผแฟถฮฝ, ฮปฮญฮณฯฮฝ ฯฯแฝธฯ แผฮฒฯฮฑฮฌฮผ ฮฮฑแฝถ แผฮฝ ฯแฟท ฯฯฮญฯฮผฮฑฯฮฏ ฯฮฟฯ
ฮตแฝฮปฮฟฮณฮทฮธฮฎฯฮฟฮฝฯฮฑฮน ฯแพถฯฮฑฮน ฮฑแผฑ ฯฮฑฯฯฮนฮฑแฝถ ฯแฟฯ ฮณแฟฯ.
5.3. ฮตแผถฯฮตฮฝ ฮดแฝฒ แฝ ฮ ฮญฯฯฮฟฯ แผฮฝฮฑฮฝฮฏฮฑ, ฮดฮนแฝฐ ฯฮฏ แผฯฮปฮฎฯฯฯฮตฮฝ แฝ ฮฃฮฑฯฮฑฮฝแพถฯ ฯแฝดฮฝ ฮบฮฑฯฮดฮฏฮฑฮฝ ฯฮฟฯ
ฯฮตฯฯฮฑฯฮธฮฑฮฏ ฯฮต ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ ฮบฮฑแฝถ ฮฝฮฟฯฯฮฏฯฮฑฯฮธฮฑฮน แผฯแฝธ ฯแฟฯ ฯฮนฮผแฟฯ ฯฮฟแฟฆ ฯฯฯฮฏฮฟฯ
; 5.4. ฮฟแฝฯแฝถ ฮผฮญฮฝฮฟฮฝ ฯฮฟแฝถ แผฮผฮตฮฝฮตฮฝ ฮบฮฑแฝถ ฯฯฮฑฮธแฝฒฮฝ แผฮฝ ฯแฟ ฯแฟ แผฮพฮฟฯ
ฯฮฏแพณ แฝฯแฟฯฯฮตฮฝ; ฯฮฏ แฝ
ฯฮน แผฮธฮฟฯ
แผฮฝ ฯแฟ ฮบฮฑฯฮดฮฏแพณ ฯฮฟฯ
ฯแฝธ ฯฯแพถฮณฮผฮฑ ฯฮฟแฟฆฯฮฟ; ฮฟแฝฮบ แผฯฮตฯฯฯ แผฮฝฮธฯฯฯฮฟฮนฯ แผฮปฮปแฝฐ ฯแฟท ฮธฮตแฟท. 5.5. แผฮบฮฟฯฯฮฝ ฮดแฝฒ แฝ แผฮฝฮฑฮฝฮฏฮฑฯ ฯฮฟแฝบฯ ฮปฯฮณฮฟฯ
ฯ ฯฮฟฯฯฮฟฯ
ฯ ฯฮตฯแฝผฮฝ แผฮพฮญฯฯ
ฮพฮตฮฝยท
7.2. แฝ ฮดแฝฒ แผฯฮท แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟแฝถ ฮบฮฑแฝถ ฯฮฑฯฮญฯฮตฯ, แผฮบฮฟฯฯฮฑฯฮต. แฝ ฮธฮตแฝธฯ ฯแฟฯ ฮดฯฮพฮทฯ แฝคฯฮธฮท ฯแฟท ฯฮฑฯฯแฝถ แผกฮผแฟถฮฝ แผฮฒฯฮฑแฝฐฮผ แฝฮฝฯฮน แผฮฝ ฯแฟ ฮฮตฯฮฟฯฮฟฯฮฑฮผฮฏแพณ ฯฯแฝถฮฝ แผข ฮบฮฑฯฮฟฮนฮบแฟฯฮฑฮน ฮฑแฝฯแฝธฮฝ แผฮฝ ฮงฮฑฯฯฮฌฮฝ,
7.35. ฮคฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ ฮฯฯ
ฯแฟฮฝ, แฝฮฝ แผ ฯฮฝฮฎฯฮฑฮฝฯฮฟ ฮตแผฐฯฯฮฝฯฮตฯฮคฮฏฯ ฯฮต ฮบฮฑฯฮญฯฯฮทฯฮตฮฝ แผฯฯฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฮดฮนฮบฮฑฯฯฮฎฮฝ; ฯฮฟแฟฆฯฮฟฮฝ แฝ ฮธฮตแฝธฯ ฮบฮฑแฝถ แผฯฯฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฮปฯ
ฯฯฯฯแฝดฮฝ แผฯฮญฯฯฮฑฮปฮบฮตฮฝ ฯแฝบฮฝ ฯฮตฮนฯแฝถ แผฮณฮณฮญฮปฮฟฯ
ฯฮฟแฟฆ แฝฯฮธฮญฮฝฯฮฟฯ ฮฑแฝฯแฟท แผฮฝ ฯแฟ ฮฒฮฌฯแฟณ.
7.37. ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฮฯฯ
ฯแฟฯ แฝ ฮตแผดฯฮฑฯ ฯฮฟแฟฯ ฯ
แผฑฮฟแฟฯ แผธฯฯฮฑฮฎฮป ฮ ฯฮฟฯฮฎฯฮทฮฝ แฝฮผแฟฮฝ แผฮฝฮฑฯฯฮฎฯฮตฮน แฝ ฮธฮตแฝธฯ แผฮบ ฯแฟถฮฝ แผฮดฮตฮปฯแฟถฮฝ แฝฮผแฟถฮฝ
7.51. ฮฃฮบฮปฮทฯฮฟฯฯฮฌฯฮทฮปฮฟฮน ฮบฮฑแฝถ แผฯฮตฯฮฏฯฮผฮทฯฮฟฮน ฮบฮฑฯฮดฮฏฮฑฮนฯ ฮบฮฑแฝถ ฯฮฟแฟฯ แฝ ฯฮฏฮฝ, แฝฮผฮตแฟฯ แผฮตแฝถ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน ฯแฟท แผฮณฮฏแฟณ แผฮฝฯฮนฯฮฏฯฯฮตฯฮต, แฝกฯ ฮฟแผฑ ฯฮฑฯฮญฯฮตฯ แฝฮผแฟถฮฝ ฮบฮฑแฝถ แฝฮผฮตแฟฯ. 7.52. ฯฮฏฮฝฮฑ ฯแฟถฮฝ ฯฯฮฟฯฮทฯแฟถฮฝ ฮฟแฝฮบ แผฮดฮฏฯฮพฮฑฮฝ ฮฟแผฑ ฯฮฑฯฮญฯฮตฯ แฝฮผแฟถฮฝ; ฮบฮฑแฝถ แผฯฮญฮบฯฮตฮนฮฝฮฑฮฝ ฯฮฟแฝบฯ ฯฯฮฟฮบฮฑฯฮฑฮณฮณฮตฮฏฮปฮฑฮฝฯฮฑฯ ฯฮตฯแฝถ ฯแฟฯ แผฮปฮตฯฯฮตฯฯ ฯฮฟแฟฆ ฮดฮนฮบฮฑฮฏฮฟฯ
ฮฟแฝ ฮฝแฟฆฮฝ แฝฮผฮตแฟฯ ฯฯฮฟฮดฯฯฮฑฮน ฮบฮฑแฝถ ฯฮฟฮฝฮตแฟฯ แผฮณฮญฮฝฮตฯฮธฮต, 7.53. ฮฟแผตฯฮนฮฝฮตฯ แผฮปฮฌฮฒฮตฯฮต ฯแฝธฮฝ ฮฝฯฮผฮฟฮฝ ฮตแผฐฯ ฮดฮนฮฑฯฮฑฮณแฝฐฯ แผฮณฮณฮญฮปฯฮฝ, ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฯ
ฮปฮฌฮพฮฑฯฮต.
8.12. แฝ
ฯฮต ฮดแฝฒ แผฯฮฏฯฯฮตฯ
ฯฮฑฮฝ ฯแฟท ฮฆฮนฮปฮฏฯฯแฟณ ฮตแฝฮฑฮณฮณฮตฮปฮนฮถฮฟฮผฮญฮฝแฟณ ฯฮตฯแฝถ ฯแฟฯ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฯฮฟแฟฆ แฝฮฝฯฮผฮฑฯฮฟฯ แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ, แผฮฒฮฑฯฯฮฏฮถฮฟฮฝฯฮฟ แผฮฝฮดฯฮตฯ ฯฮต ฮบฮฑแฝถ ฮณฯ
ฮฝฮฑแฟฮบฮตฯ. 8.13. แฝ ฮดแฝฒ ฮฃฮฏฮผฯฮฝ ฮบฮฑแฝถ ฮฑแฝฯแฝธฯ แผฯฮฏฯฯฮตฯ
ฯฮตฮฝ, ฮบฮฑแฝถ ฮฒฮฑฯฯฮนฯฮธฮตแฝถฯ แผฆฮฝ ฯฯฮฟฯฮบฮฑฯฯฮตฯแฟถฮฝ ฯแฟท ฮฆฮนฮปฮฏฯฯแฟณ, ฮธฮตฯฯแฟถฮฝ ฯฮต ฯฮทฮผฮตแฟฮฑ ฮบฮฑแฝถ ฮดฯ
ฮฝฮฌฮผฮตฮนฯ ฮผฮตฮณฮฌฮปฮฑฯ ฮณฮนฮฝฮฟฮผฮญฮฝฮฑฯ แผฮพฮฏฯฯฮฑฯฮฟ. 8.14. แผฮบฮฟฯฯฮฑฮฝฯฮตฯ ฮดแฝฒ ฮฟแผฑ แผฮฝ แผธฮตฯฮฟฯฮฟฮปฯฮผฮฟฮนฯ แผฯฯฯฯฮฟฮปฮฟฮน แฝ
ฯฮน ฮดฮญฮดฮตฮบฯฮฑฮน แผก ฮฃฮฑฮผฮฑฯฮฏฮฑ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผฯฮญฯฯฮตฮนฮปฮฑฮฝ ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ ฮ ฮญฯฯฮฟฮฝ ฮบฮฑแฝถ แผธฯฮฌฮฝฮทฮฝ, 8.15. ฮฟแผตฯฮนฮฝฮตฯ ฮบฮฑฯฮฑฮฒฮฌฮฝฯฮตฯ 8.28. แผฆฮฝ ฮดแฝฒ แฝฯฮฟฯฯฯฮญฯฯฮฝ ฮบฮฑแฝถ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฯ แผฯแฝถ ฯฮฟแฟฆ แผ
ฯฮผฮฑฯฮฟฯ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ แผฮฝฮตฮณฮฏฮฝฯฯฮบฮตฮฝ ฯแฝธฮฝ ฯฯฮฟฯฮฎฯฮทฮฝ แผจฯฮฑฮฏฮฑฮฝ. 8.29. ฮตแผถฯฮตฮฝ ฮดแฝฒ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฟท ฮฆฮนฮปฮฏฯฯแฟณ ฮ ฯฯฯฮตฮปฮธฮต ฮบฮฑแฝถ ฮบฮฟฮปฮปฮฎฮธฮทฯฮน ฯแฟท แผ
ฯฮผฮฑฯฮน ฯฮฟฯฯแฟณ. 8.30. ฯฯฮฟฯฮดฯฮฑฮผแฝผฮฝ ฮดแฝฒ แฝ ฮฆฮฏฮปฮนฯฯฮฟฯ แผคฮบฮฟฯ
ฯฮตฮฝ ฮฑแฝฯฮฟแฟฆ แผฮฝฮฑฮณฮนฮฝฯฯฮบฮฟฮฝฯฮฟฯ แผจฯฮฑฮฏฮฑฮฝ ฯแฝธฮฝ ฯฯฮฟฯฮฎฯฮทฮฝ, ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ แผฯฮฌ ฮณฮต ฮณฮนฮฝฯฯฮบฮตฮนฯ แผ แผฮฝฮฑฮณฮนฮฝฯฯฮบฮตฮนฯ; 8.31. แฝ ฮดแฝฒ ฮตแผถฯฮตฮฝ ฮ แฟถฯ ฮณแฝฐฯ แผฮฝ ฮดฯ
ฮฝฮฑฮฏฮผฮทฮฝ แผแฝฐฮฝ ฮผฮฎ ฯฮนฯ แฝฮดฮทฮณฮฎฯฮตฮน ฮผฮต; ฯฮฑฯฮตฮบฮฌฮปฮตฯฮญฮฝ ฯฮต ฯแฝธฮฝฮฆฮฏฮปฮนฯฯฮฟฮฝ แผฮฝฮฑฮฒฮฌฮฝฯฮฑ ฮบฮฑฮธฮฏฯฮฑฮน ฯแฝบฮฝ ฮฑแฝฯแฟท. 8.32. แผก ฮดแฝฒ ฯฮตฯฮนฮฟฯแฝด ฯแฟฯ ฮณฯฮฑฯแฟฯ แผฃฮฝ แผฮฝฮตฮณฮฏฮฝฯฯฮบฮตฮฝ แผฆฮฝ ฮฑแฝฯฮท 8.34. แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮดแฝฒ แฝ ฮตแฝฮฝฮฟแฟฆฯฮฟฯ ฯแฟท ฮฆฮนฮปฮฏฯฯแฟณ ฮตแผถฯฮตฮฝ ฮฮญฮฟฮผฮฑฮฏ ฯฮฟฯ
, ฯฮตฯแฝถ ฯฮฏฮฝฮฟฯ แฝ ฯฯฮฟฯฮฎฯฮทฯ ฮปฮญฮณฮตฮน ฯฮฟแฟฆฯฮฟ; ฯฮตฯแฝถ แผฮฑฯ
ฯฮฟแฟฆ แผข ฯฮตฯแฝถ แผฯฮญฯฮฟฯ
ฯฮนฮฝฯฯ; 8.35. แผฮฝฮฟฮฏฮพฮฑฯ ฮดแฝฒ แฝ ฮฆฮฏฮปฮนฯฯฮฟฯ ฯแฝธ ฯฯฯฮผฮฑ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ แผฯฮพฮฌฮผฮตฮฝฮฟฯ แผฯแฝธ ฯแฟฯ ฮณฯฮฑฯแฟฯ ฯฮฑฯฯฮทฯ ฮตแฝฮทฮณฮณฮตฮปฮฏฯฮฑฯฮฟ ฮฑแฝฯแฟท ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ.
10.44. แผฯฮน ฮปฮฑฮปฮฟแฟฆฮฝฯฮฟฯ ฯฮฟแฟฆ ฮ ฮญฯฯฮฟฯ
ฯแฝฐ แฟฅฮฎฮผฮฑฯฮฑ ฯฮฑแฟฆฯฮฑ แผฯฮญฯฮตฯฮต ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ แผฯแฝถ ฯฮฌฮฝฯฮฑฯ ฯฮฟแฝบฯ แผฮบฮฟฯฮฟฮฝฯฮฑฯ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ. 10.45. ฮบฮฑแฝถ แผฮพฮญฯฯฮทฯฮฑฮฝ ฮฟแผฑ แผฮบ ฯฮตฯฮนฯฮฟฮผแฟฯ ฯฮนฯฯฮฟแฝถ ฮฟแผณ ฯฯ
ฮฝแฟฮปฮธฮฑฮฝ ฯแฟท ฮ ฮญฯฯแฟณ, แฝ
ฯฮน ฮบฮฑแฝถ แผฯแฝถ ฯแฝฐ แผฮธฮฝฮท แผก ฮดฯฯฮตแฝฐ ฯฮฟแฟฆ ฯฮฝฮตฯฮผฮฑฯฮฟฯ ฯฮฟแฟฆ แผฮณฮฏฮฟฯ
แผฮบฮบฮญฯฯ
ฯฮฑฮนยท 10.46. แผคฮบฮฟฯ
ฮฟฮฝ ฮณแฝฐฯ ฮฑแฝฯแฟถฮฝ ฮปฮฑฮปฮฟฯฮฝฯฯฮฝ ฮณฮปฯฯฯฮฑฮนฯ ฮบฮฑแฝถ ฮผฮตฮณฮฑฮปฯ
ฮฝฯฮฝฯฯฮฝ ฯแฝธฮฝ ฮธฮตฯฮฝ. 10.47. ฯฯฯฮต แผฯฮตฮบฯฮฏฮธฮท ฮ ฮญฯฯฮฟฯ ฮฮฎฯฮน ฯแฝธ แฝฮดฯฯ ฮดฯฮฝฮฑฯฮฑฮน ฮบฯฮปแฟฆฯฮฑฮฏ ฯฮนฯ ฯฮฟแฟฆ ฮผแฝด ฮฒฮฑฯฯฮนฯฮธแฟฮฝฮฑฮน ฯฮฟฯฯฮฟฯ
ฯ ฮฟแผตฯฮนฮฝฮตฯ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ แผฮปฮฑฮฒฮฟฮฝ แฝกฯ ฮบฮฑแฝถ แผกฮผฮตแฟฯ; 10.48. ฯฯฮฟฯฮญฯฮฑฮพฮตฮฝ ฮดแฝฒ ฮฑแฝฯฮฟแฝบฯ แผฮฝ ฯแฟท แฝฮฝฯฮผฮฑฯฮน แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ ฮฒฮฑฯฯฮนฯฮธแฟฮฝฮฑฮน. ฯฯฯฮต แผ ฯฯฯฮทฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ แผฯฮนฮผฮตแฟฮฝฮฑฮน แผกฮผฮญฯฮฑฯ ฯฮนฮฝฮฌฯ.
13.14. ฮแฝฯฮฟแฝถ ฮดแฝฒ ฮดฮนฮตฮปฮธฯฮฝฯฮตฯ แผฯแฝธ ฯแฟฯ ฮ ฮญฯฮณฮทฯ ฯฮฑฯฮตฮณฮญฮฝฮฟฮฝฯฮฟ ฮตแผฐฯ แผฮฝฯฮนฯฯฮตฮนฮฑฮฝ ฯแฝดฮฝ ฮ ฮนฯฮนฮดฮฏฮฑฮฝ, ฮบฮฑแฝถ แผฮปฮธฯฮฝฯฮตฯ ฮตแผฐฯ ฯแฝดฮฝ ฯฯ
ฮฝฮฑฮณฯฮณแฝดฮฝ ฯแฟ แผกฮผฮญฯแพณ ฯแฟถฮฝ ฯฮฑฮฒฮฒฮฌฯฯฮฝ แผฮบฮฌฮธฮนฯฮฑฮฝ. 13.15. ฮผฮตฯแฝฐ ฮดแฝฒ ฯแฝดฮฝ แผฮฝฮฌฮณฮฝฯฯฮนฮฝ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
ฮบฮฑแฝถ ฯแฟถฮฝ ฯฯฮฟฯฮทฯแฟถฮฝ แผฯฮญฯฯฮตฮนฮปฮฑฮฝ ฮฟแผฑ แผฯฯฮนฯฯ
ฮฝฮฌฮณฯฮณฮฟฮน ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ ฮปฮญฮณฮฟฮฝฯฮตฯ แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ, ฮตแผด ฯฮนฯ แผฯฯฮนฮฝ แผฮฝ แฝฮผแฟฮฝ ฮปฯฮณฮฟฯ ฯฮฑฯฮฑฮบฮปฮฎฯฮตฯฯ ฯฯแฝธฯ ฯแฝธฮฝ ฮปฮฑฯฮฝ, ฮปฮญฮณฮตฯฮต.
13.22. ฮบฮฑแฝถ ฮผฮตฯฮฑฯฯฮฎฯฮฑฯ ฮฑแฝฯแฝธฮฝ แผคฮณฮตฮนฯฮตฮฝ ฯแฝธฮฝ ฮฮฑฯ
ฮตแฝถฮด ฮฑแฝฯฮฟแฟฯ ฮตแผฐฯ ฮฒฮฑฯฮนฮปฮญฮฑ, แพง ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮผฮฑฯฯฯ
ฯฮฎฯฮฑฯ ฮแฝฯฮฟฮฝ ฮฮฑฯ
ฮตแฝถฮด ฯแฝธฮฝ ฯฮฟแฟฆ แผธฮตฯฯฮฑฮฏ, แผฮฝฮดฯฮฑ ฮบฮฑฯแฝฐ ฯแฝดฮฝ ฮบฮฑฯฮดฮฏฮฑฮฝ ฮผฮฟฯ
, แฝฯ ฯฮฟฮนฮฎฯฮตฮน ฯฮฌฮฝฯฮฑ ฯแฝฐ ฮธฮตฮปฮฎฮผฮฑฯฮฌ ฮผฮฟฯ
.
13.26. แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ, ฯ
แผฑฮฟแฝถ ฮณฮญฮฝฮฟฯ
ฯ แผฮฒฯฮฑแฝฐฮผ ฮบฮฑแฝถ ฮฟแผฑ แผฮฝ แฝฮผแฟฮฝ ฯฮฟฮฒฮฟฯฮผฮตฮฝฮฟฮน ฯแฝธฮฝ ฮธฮตฯฮฝ, แผกฮผแฟฮฝ แฝ ฮปฯฮณฮฟฯ ฯแฟฯ ฯฯฯฮทฯฮฏฮฑฯ ฯฮฑฯฯฮทฯ แผฮพฮฑฯฮตฯฯฮฌฮปฮท.
13.32. ฮบฮฑแฝถ แผกฮผฮตแฟฯ แฝฮผแพถฯ ฮตแฝฮฑฮณฮณฮตฮปฮนฮถฯฮผฮตฮธฮฑ ฯแฝดฮฝ ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฮฑฯฮญฯฮฑฯ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฮฝ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฮฝ 13.33. แฝ
ฯฮน ฯฮฑฯฯฮทฮฝ แฝ ฮธฮตแฝธฯ แผฮบฯฮตฯฮปฮฎฯฯฮบฮตฮฝ ฯฮฟแฟฯ ฯฮญฮบฮฝฮฟฮนฯ แผกฮผแฟถฮฝ แผฮฝฮฑฯฯฮฎฯฮฑฯ แผธฮทฯฮฟแฟฆฮฝ, แฝกฯ ฮบฮฑแฝถ แผฮฝ ฯแฟท ฯฮฑฮปฮผแฟถ ฮณฮญฮณฯฮฑฯฯฮฑฮน ฯแฟท ฮดฮตฯ
ฯฮญฯแฟณ ฮฅแผฑฯฯ ฮผฮฟฯ
ฮตแผถ ฯฯ, แผฮณแฝผ ฯฮฎฮผ ฮฝ ฮณฮตฮณฮญฮฝฮฝฮทฮบฮฌ ฯฮต. 13.34. แฝ
ฯฮน ฮดแฝฒ แผฮฝฮญฯฯฮทฯฮตฮฝ ฮฑแฝฯแฝธฮฝ แผฮบ ฮฝฮตฮบฯแฟถฮฝ ฮผฮทฮบฮญฯฮน ฮผฮญฮปฮปฮฟฮฝฯฮฑ แฝฯฮฟฯฯฯฮญฯฮตฮนฮฝ ฮตแผฐฯ ฮดฮนฮฑฯฮธฮฟฯฮฌฮฝ, ฮฟแฝฯฯฯ ฮตแผดฯฮทฮบฮตฮฝ แฝ
ฯฮนฮฯฯฯ แฝฮผแฟฮฝ ฯแฝฐ แฝ
ฯฮนฮฑ ฮฮฑฯ
ฮตแฝถฮด ฯแฝฐ ฯฮนฯฯฮฌ. 13.35. ฮดฮนฯฯฮน ฮบฮฑแฝถ แผฮฝ แผฯฮญฯแฟณ ฮปฮญฮณฮตฮน ฮแฝ ฮดฯฯฮตฮนฯ ฯแฝธฮฝ แฝ
ฯฮนฯฮฝ ฯฮฟฯ
แผฐฮดฮตแฟฮฝ ฮดฮนฮฑฯฮธฮฟฯฮฌฮฝยท 13.36. ฮฮฑฯ
ฮตแฝถฮด ฮผแฝฒฮฝ ฮณฬแฝฐฯ แผฐฮดฮฏแพณ ฮณฮตฮฝฮตแพท แฝฯฮทฯฮตฯฮฎฯฮฑฯ ฯแฟ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮฒฮฟฯ
ฮปแฟ แผฮบฮฟฮนฮผฮฎฮธฮท ฮบฮฑแฝถ ฯฯฮฟฯฮตฯฮญฮธฮท ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฮฑฯฮญฯฮฑฯ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯฮธฮฟฯฮฌฮฝ, 13.37. แฝฮฝ ฮดแฝฒ แฝ ฮธฮตแฝธฯ แผคฮณฮตฮนฯฮตฮฝ ฮฟแฝฮบ ฮตแผถฮดฮตฮฝ ฮดฮนฮฑฯฮธฮฟฯฮฌฮฝ. 13.38. ฮฮฝฯฯฯแฝธฮฝ ฮฟแฝฮฝ แผฯฯฯ แฝฮผแฟฮฝ, แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ, แฝ
ฯฮน ฮดฮนแฝฐ ฯฮฟฯฯฮฟฯ
แฝฮผแฟฮฝ แผฯฮตฯฮนฯ แผฮผฮฑฯฯฮนแฟถฮฝ ฮบฮฑฯฮฑฮณฮณฮญฮปฮปฮตฯฮฑฮน, ฮบฮฑแฝถ แผฯแฝธ ฯฮฌฮฝฯฯฮฝ แฝงฮฝ ฮฟแฝฮบ แผ ฮดฯ
ฮฝฮฎฮธฮทฯฮต 13.39. แผฮฝ ฮฝฯฮผแฟณ ฮฯฯ
ฯฮญฯฯ ฮดฮนฮบฮฑฮนฯฮธแฟฮฝฮฑฮน แผฮฝ ฯฮฟฯฯแฟณ ฯแพถฯ แฝ ฯฮนฯฯฮตฯฯฮฝ ฮดฮนฮบฮฑฮนฮฟแฟฆฯฮฑฮน. 13.40. ฮฒฮปฮญฯฮตฯฮต ฮฟแฝฮฝยท ฮผแฝด แผฯฮญฮปฮธแฟ ฯแฝธ ฮตแผฐฯฮทฮผฮญฮฝฮฟฮฝ แผฮฝ ฯฮฟแฟฯ ฯฯฮฟฯฮฎฯฮฑฮนฯ
15.7. ฮ ฮฟฮปฮปแฟฯ ฮดแฝฒ ฮถฮทฯฮฎฯฮตฯฯ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฯ แผฮฝฮฑฯฯแฝฐฯ ฮ ฮญฯฯฮฟฯ ฮตแผถฯฮตฮฝ ฯฯแฝธฯ ฮฑแฝฯฮฟฯฯ แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ, แฝฮผฮตแฟฯ แผฯฮฏฯฯฮฑฯฮธฮต แฝ
ฯฮน แผฯสผ แผกฮผฮตฯแฟถฮฝ แผฯฯฮฑฮฏฯฮฝ แผฮฝ แฝฮผแฟฮฝ แผฮพฮตฮปฮญฮพฮฑฯฮฟ แฝ ฮธฮตแฝธฯ ฮดฮนแฝฐ ฯฮฟแฟฆ ฯฯฯฮผฮฑฯฯฯ ฮผฮฟฯ
แผฮบฮฟแฟฆฯฮฑฮน ฯแฝฐ แผฮธฮฝฮท ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ ฯฮฟแฟฆ ฮตแฝฮฑฮณฮณฮตฮปฮฏฮฟฯ
ฮบฮฑแฝถ ฯฮนฯฯฮตแฟฆฯฮฑฮน, 15.8. ฮบฮฑแฝถ แฝ ฮบฮฑฯฮดฮนฮฟฮณฮฝฯฯฯฮทฯ ฮธฮตแฝธฯ แผฮผฮฑฯฯฯฯฮทฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮดฮฟแฝบฯ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ ฮบฮฑฮธแฝผฯ ฮบฮฑแฝถ แผกฮผแฟฮฝ, 15.9. ฮบฮฑแฝถ ฮฟแฝฮธแฝฒฮฝ ฮดฮนฮญฮบฯฮนฮฝฮตฮฝ ฮผฮตฯฮฑฮพแฝบ แผกฮผแฟถฮฝ ฯฮต ฮบฮฑแฝถ ฮฑแฝฯแฟถฮฝ, ฯแฟ ฯฮฏฯฯฮตฮน ฮบฮฑฮธฮฑฯฮฏฯฮฑฯ ฯแฝฐฯ ฮบฮฑฯฮดฮฏฮฑฯ ฮฑแฝฯแฟถฮฝ.
15.12. แผฯฮฏฮณฮทฯฮตฮฝ ฮดแฝฒ ฯแพถฮฝ ฯแฝธ ฯฮปแฟฮธฮฟฯ, ฮบฮฑแฝถ แผคฮบฮฟฯ
ฮฟฮฝ ฮฮฑฯฮฝฮฌฮฒฮฑ ฮบฮฑแฝถ ฮ ฮฑฯฮปฮฟฯ
แผฮพฮทฮณฮฟฯ
ฮผฮญฮฝฯฮฝ แฝ
ฯฮฑ แผฯฮฟฮฏฮทฯฮตฮฝ แฝ ฮธฮตแฝธฯ ฯฮทฮผฮตแฟฮฑ ฮบฮฑแฝถ ฯฮญฯฮฑฯฮฑ แผฮฝ ฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ ฮดฮนสผ ฮฑแฝฯแฟถฮฝ. 15.13. ฮฮตฯแฝฐ ฮดแฝฒ ฯแฝธ ฯฮนฮณแฟฯฮฑฮน ฮฑแฝฯฮฟแฝบฯ แผฯฮตฮบฯฮฏฮธฮท แผธฮฌฮบฯฮฒฮฟฯ ฮปฮญฮณฯฮฝ แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ, แผฮบฮฟฯฯฮฑฯฮญ ฮผฮฟฯ
.
21.20. ฮฟแผฑ ฮดแฝฒ แผฮบฮฟฯฯฮฑฮฝฯฮตฯ แผฮดฯฮพฮฑฮถฮฟฮฝ ฯแฝธฮฝ ฮธฮตฯฮฝ, ฮตแผถฯฮฌฮฝ ฯฮต ฮฑแฝฯแฟท ฮฮตฯฯฮตแฟฯ, แผฮดฮตฮปฯฮญ, ฯฯฯฮฑฮน ฮผฯ
ฯฮนฮฌฮดฮตฯ ฮตแผฐฯแฝถฮฝ แผฮฝ ฯฮฟแฟฯ แผธฮฟฯ
ฮดฮฑฮฏฮฟฮนฯ ฯแฟถฮฝ ฯฮตฯฮนฯฯฮตฯ
ฮบฯฯฯฮฝ, ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฮถฮทฮปฯฯฮฑแฝถ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
แฝฯฮฌฯฯฮฟฯ
ฯฮนฮฝยท 21.21. ฮบฮฑฯฮทฯฮฎฮธฮทฯฮฑฮฝ ฮดแฝฒ ฯฮตฯแฝถ ฯฮฟแฟฆ แฝ
ฯฮน แผฯฮฟฯฯฮฑฯฮฏฮฑฮฝ ฮดฮนฮดฮฌฯฮบฮตฮนฯ แผฯแฝธ ฮฯฯ
ฯฮญฯฯ ฯฮฟแฝบฯ ฮบฮฑฯแฝฐ ฯแฝฐ แผฮธฮฝฮท ฯฮฌฮฝฯฮฑฯ แผธฮฟฯ
ฮดฮฑฮฏฮฟฯ
ฯ, ฮปฮญฮณฯฮฝ ฮผแฝด ฯฮตฯฮนฯฮญฮผฮฝฮตฮนฮฝ ฮฑแฝฯฮฟแฝบฯ ฯแฝฐ ฯฮญฮบฮฝฮฑ ฮผฮทฮดแฝฒ ฯฮฟแฟฯ แผฮธฮตฯฮนฮฝ ฯฮตฯฮนฯฮฑฯฮตแฟฮฝ. 21.22. ฯฮฏ ฮฟแฝฮฝ แผฯฯฮฏฮฝ; ฯฮฌฮฝฯฯฯ แผฮบฮฟฯฯฮฟฮฝฯฮฑฮน แฝ
ฯฮน แผฮปฮฎฮปฯ
ฮธฮฑฯ.
26.23. ฮตแผฐ ฯฮฑฮธฮทฯแฝธฯ แฝ ฯฯฮนฯฯฯฯ, ฮตแผฐ ฯฯแฟถฯฮฟฯ แผฮพ แผฮฝฮฑฯฯฮฌฯฮตฯฯ ฮฝฮตฮบฯแฟถฮฝ ฯแฟถฯ ฮผฮญฮปฮปฮตฮน ฮบฮฑฯฮฑฮณฮณฮญฮปฮปฮตฮนฮฝ ฯแฟท ฯฮต ฮปฮฑแฟท ฮบฮฑแฝถ ฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ.
28.17. แผฮณฮญฮฝฮตฯฮฟ ฮดแฝฒ ฮผฮตฯแฝฐ แผกฮผฮญฯฮฑฯ ฯฯฮตแฟฯ ฯฯ
ฮฝฮบฮฑฮปฮญฯฮฑฯฮธฮฑฮน ฮฑแฝฯแฝธฮฝ ฯฮฟแฝบฯ แฝฮฝฯฮฑฯ ฯแฟถฮฝ แผธฮฟฯ
ฮดฮฑฮฏฯฮฝ ฯฯฯฯฮฟฯ
ฯยท ฯฯ
ฮฝฮตฮปฮธฯฮฝฯฯฮฝ ฮดแฝฒ ฮฑแฝฯแฟถฮฝ แผฮปฮตฮณฮตฮฝ ฯฯแฝธฯ ฮฑแฝฯฮฟฯฯ แผฮณฯ, แผฮฝฮดฯฮตฯ แผฮดฮตฮปฯฮฟฮฏ, ฮฟแฝฮดแฝฒฮฝ แผฮฝฮฑฮฝฯฮฏฮฟฮฝ ฯฮฟฮนฮฎฯฮฑฯ ฯแฟท ฮปฮฑแฟท แผข ฯฮฟแฟฯ แผฮธฮตฯฮน ฯฮฟแฟฯ ฯฮฑฯฯแฟดฮฟฮนฯ ฮดฮญฯฮผฮนฮฟฯ แผฮพ แผธฮตฯฮฟฯฮฟฮปฯฮผฯฮฝ ฯฮฑฯฮตฮดฯฮธฮทฮฝ ฮตแผฐฯ ฯแฝฐฯ ฯฮตแฟฯฮฑฯ ฯแฟถฮฝ แฟฌฯฮผฮฑฮฏฯฮฝ,
28.25. แผฯฯฮผฯฯฮฝฮฟฮน ฮดแฝฒ แฝฮฝฯฮตฯ ฯฯแฝธฯ แผฮปฮปฮฎฮปฮฟฯ
ฯ แผฯฮตฮปฯฮฟฮฝฯฮฟ, ฮตแผฐฯฯฮฝฯฮฟฯ ฯฮฟแฟฆ ฮ ฮฑฯฮปฮฟฯ
แฟฅแฟฮผฮฑ แผฮฝ แฝ
ฯฮน ฮฮฑฮปแฟถฯ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ แผฮปฮฌฮปฮทฯฮตฮฝ ฮดฮนแฝฐ แผจฯฮฑฮฏฮฟฯ
ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฮฑฯฮญฯฮฑฯ แฝฮผแฟถฮฝ 28.26. ฮปฮญฮณฯฮฝ 2
8.28. ฮณฮฝฯฯฯแฝธฮฝ ฮฟแฝฮฝ แฝฮผแฟฮฝ แผฯฯฯ แฝ
ฯฮน ฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ แผฯฮตฯฯฮฌฮปฮท ฯฮฟแฟฆฯฮฟ ฯแฝธ ฯฯฯฮฎฯฮนฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆยท ฮฑแฝฯฮฟแฝถ ฮบฮฑแฝถ แผฮบฮฟฯฯฮฟฮฝฯฮฑฮน. 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 |
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51. New Testament, James, 2.21, 2.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Judah โข Judas โข Judas, as Abraham-like figure โข Jude, letter of
Found in books: Allen and Dunne (2022) 94; Esler (2000) 144; Scopello (2008) 118
2.21. แผฮฒฯฮฑแฝฐฮผ แฝ ฯฮฑฯแฝดฯ แผกฮผแฟถฮฝ ฮฟแฝฮบ แผฮพ แผฯฮณฯฮฝ แผฮดฮนฮบฮฑฮนฯฮธฮท, แผฮฝฮตฮฝฮญฮณฮบฮฑฯ แผธฯฮฑแฝฐฮบ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฮฑแฝฯฮฟแฟฆ แผฯแฝถ ฯแฝธ ฮธฯ
ฯฮนฮฑฯฯฮฎฯฮนฮฟฮฝ;
2.23. แผฯฮฏฯฯฮตฯ
ฯฮตฮฝ ฮดแฝฒ แผฮฒฯฮฑแฝฐฮผ ฯแฟท ฮธฮตแฟท ฮบฮฑแฝถ แผฮปฮฟฮณฮฏฯฮธฮท ฮฑแฝฯแฟท ฮตแผฐฯ ฮดฮนฮบฮฑฮนฮฟฯฯฮฝฮทฮฝ, ฮบฮฑแฝถ ฯฮฏฮปฮฟฯ ฮธฮตฮฟแฟฆ แผฮบฮปฮฎฮธฮท.''. 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 |
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52. New Testament, Galatians, 1.15, 4.24-4.26, 5.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Judah the Patriarch, Judaic traditions, law in โข Judas โข Jude, letter of โข Judea, Judah โข Origen, on Judas โข 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. แฝฯฮต ฮดแฝฒ ฮตแฝฮดฯฮบฮทฯฮตฮฝ แฝ ฮธฮตแฝธฯ แฝ แผฯฮฟฯฮฏฯฮฑฯ ฮผฮตแผฮบ ฮบฮฟฮนฮปฮฏฮฑฯ ฮผฮทฯฯฯฯ ฮผฮฟฯ
ฮบฮฑแฝถฮบฮฑฮปฮญฯฮฑฯฮดฮนแฝฐ ฯแฟฯ ฯฮฌฯฮนฯฮฟฯ ฮฑแฝฯฮฟแฟฆ
4.24. แผ
ฯฮนฮฝฮฌ แผฯฯฮนฮฝ แผฮปฮปฮทฮณฮฟฯฮฟฯฮผฮตฮฝฮฑยท ฮฑแฝฯฮฑฮน ฮณฮฌฯ ฮตแผฐฯฮนฮฝ ฮดฯฮฟ ฮดฮนฮฑฮธแฟฮบฮฑฮน, ฮผฮฏฮฑ ฮผแฝฒฮฝ แผฯแฝธ แฝฯฮฟฯ
ฯ ฮฃฮนฮฝฮฌ, ฮตแผฐฯ ฮดฮฟฯ
ฮปฮตฮฏฮฑฮฝ ฮณฮตฮฝฮฝแฟถฯฮฑ, แผฅฯฮนฯ แผฯฯแฝถฮฝ แผฮณฮฑฯ, 4.25. ฯแฝธ ฮดแฝฒ แผฮณฮฑฯ ฮฃฮนฮฝแฝฐ แฝฯฮฟฯ แผฯฯแฝถฮฝ แผฮฝ ฯแฟ แผฯฮฑฮฒฮฏแพณ, ฯฯ
ฮฝฯฯฮฟฮนฯฮตแฟ ฮดแฝฒ ฯแฟ ฮฝแฟฆฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ, ฮดฮฟฯ
ฮปฮตฯฮตฮน ฮณแฝฐฯ ฮผฮตฯแฝฐ ฯแฟถฮฝ ฯฮญฮบฮฝฯฮฝ ฮฑแฝฯแฟฯยท 4.26. แผก ฮดแฝฒ แผฮฝฯ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผ แผฮปฮตฯ
ฮธฮญฯฮฑ แผฯฯฮฏฮฝ,
5.13. ฮผฯฮฝฮฟฮฝ ฮผแฝด ฯแฝดฮฝ แผฮปฮตฯ
ฮธฮตฯฮฏฮฑฮฝ ฮตแผฐฯ แผฯฮฟฯฮผแฝดฮฝ ฯแฟ ฯฮฑฯฮบฮฏ, แผฮปฮปแฝฐ ฮดฮนแฝฐ ฯแฟฯ แผฮณฮฌฯฮทฯ ฮดฮฟฯ
ฮปฮตฯฮตฯฮต แผฮปฮปฮฎฮปฮฟฮนฯยท''. 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 |
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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: โข Jesus, descendant of Judah and Levi โข Joshua, R., Judah, the tribe of โข Judah โข Judah (tribe) โข Judah place โข Judas โข Judas, as Abraham-like figure โข 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 แผฮฝ แผฯฮญฯแฟณ ฮปฮญฮณฮตฮน
7.1. ฮแฝฯฮฟฯ ฮณแฝฐฯ แฝฮฮตฮปฯฮนฯฮตฮดฮญฮบ, ฮฒฮฑฯฮนฮปฮตแฝบฯ ฮฃฮฑฮปฮฎฮผ, แผฑฮตฯฮตแฝบฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮฟแฟฆ แฝฯฮฏฯฯฮฟฯ
,โ แฝโ ฯฯ
ฮฝฮฑฮฝฯฮฎฯฮฑฯแผฮฒฯฮฑแฝฐฮผแฝฯฮฟฯฯฯฮญฯฮฟฮฝฯฮน แผฯแฝธ ฯแฟฯ ฮบฮฟฯแฟฯ ฯแฟถฮฝ ฮฒฮฑฯฮนฮปฮญฯฮฝฮบฮฑแฝถฮตแฝฮปฮฟฮณฮฎฯฮฑฯฮฑแฝฯฯฮฝ, 7.2. แพง ฮบฮฑแฝถฮดฮตฮบฮฌฯฮทฮฝ แผฯแฝธ ฯฮฌฮฝฯฯฮฝแผฮผฮญฯฮนฯฮตฮฝ แผฮฒฯฮฑฮฌฮผ, ฯฯแฟถฯฮฟฮฝ ฮผแฝฒฮฝ แผฯฮผฮทฮฝฮตฯ
ฯฮผฮตฮฝฮฟฯ ฮฮฑฯฮนฮปฮตแฝบฯ ฮฮนฮบฮฑฮนฮฟฯฯฮฝฮทฯ แผฯฮตฮนฯฮฑ ฮดแฝฒ ฮบฮฑแฝถฮฒฮฑฯฮนฮปฮตแฝบฯ ฮฃฮฑฮปฮฎฮผ,แฝ
แผฯฯฮนฮฝ ฮฒฮฑฯฮนฮปฮตแฝบฯ ฮแผฐฯฮฎฮฝฮทฯ, 7.3. แผฯฮฌฯฯฯ, แผฮผฮฎฯฯฯ, แผฮณฮตฮฝฮตฮฑฮปฯฮณฮทฯฮฟฯ, ฮผฮฎฯฮต แผฯฯแฝดฮฝ แผกฮผฮตฯแฟถฮฝ ฮผฮฎฯฮต ฮถฯแฟฯ ฯฮญฮปฮฟฯ แผฯฯฮฝ, แผฯฯฮผฮฟฮนฯฮผฮญฮฝฮฟฯ ฮดแฝฒ ฯแฟท ฯ
แผฑแฟท ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮผฮญฮฝฮตฮนแผฑฮตฯฮตแฝบฯฮตแผฐฯ ฯแฝธ ฮดฮนฮทฮฝฮตฮบฮญฯ.
7.5. ฮบฮฑแฝถ ฮฟแผฑ ฮผแฝฒฮฝ แผฮบ ฯแฟถฮฝ ฯ
แผฑแฟถฮฝ ฮฮตฯ
ฮตแฝถ ฯแฝดฮฝ แผฑฮตฯฮฑฯฮฏฮฑฮฝ ฮปฮฑฮผฮฒฮฌฮฝฮฟฮฝฯฮตฯ แผฮฝฯฮฟฮปแฝดฮฝ แผฯฮฟฯ
ฯฮนฮฝ แผฯฮฟฮดฮตฮบฮฑฯฮฟแฟฮฝ ฯแฝธฮฝ ฮปฮฑแฝธฮฝ ฮบฮฑฯแฝฐ ฯแฝธฮฝ ฮฝฯฮผฮฟฮฝ, ฯฮฟแฟฆฯสผ แผฯฯฮนฮฝ ฯฮฟแฝบฯ แผฮดฮตฮปฯฮฟแฝบฯ ฮฑแฝฯแฟถฮฝ, ฮบฮฑฮฏฯฮตฯ แผฮพฮตฮปฮทฮปฯ
ฮธฯฯฮฑฯ แผฮบ ฯแฟฯ แฝฯฯฯฮฟฯ แผฮฒฯฮฑฮฌฮผยท
7.17. ฮผฮฑฯฯฯ
ฯฮตแฟฯฮฑฮน ฮณแฝฐฯ แฝ
ฯฮนฮฃแฝบ แผฑฮตฯฮตแฝบฯ ฮตแผฐฯ ฯแฝธฮฝ ฮฑแผฐแฟถฮฝฮฑ ฮบฮฑฯแฝฐ ฯแฝดฮฝ ฯฮฌฮพฮนฮฝ ฮฮตฮปฯฮนฯฮตฮดฮญฮบ.
7.18. แผฮธฮญฯฮทฯฮนฯ ฮผแฝฒฮฝ ฮณแฝฐฯ ฮณฮฏฮฝฮตฯฮฑฮน ฯฯฮฟฮฑฮณฮฟฯฯฮทฯ แผฮฝฯฮฟฮปแฟฯ ฮดฮนแฝฐ ฯแฝธ ฮฑแฝฯแฟฯ แผฯฮธฮตฮฝแฝฒฯ ฮบฮฑแฝถ แผฮฝฯฯฮตฮปฮญฯ,
7.19. ฮฟแฝฮดแฝฒฮฝ ฮณแฝฐฯ แผฯฮตฮปฮตฮฏฯฯฮตฮฝ แฝ ฮฝฯฮผฮฟฯ, แผฯฮตฮนฯฮฑฮณฯฮณแฝด ฮดแฝฒ ฮบฯฮตฮฏฯฯฮฟฮฝฮฟฯ แผฮปฯฮฏฮดฮฟฯ, ฮดฮนสผ แผงฯ แผฮณฮณฮฏฮถฮฟฮผฮตฮฝ ฯแฟท 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 |
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54. New Testament, Romans, 9.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Judah โข Judas โข Judas, as Abraham-like figure
Found in books: Allen and Dunne (2022) 94; Scopello (2008) 118
9.7. ฮฟแฝฮดสผ แฝ
ฯฮน ฮตแผฐฯแฝถฮฝ ฯฯฮญฯฮผฮฑ แผฮฒฯฮฑฮฌฮผ, ฯฮฌฮฝฯฮตฯ ฯฮญฮบฮฝฮฑ, แผฮปฮปสผแผฮฝ แผธฯฮฑแฝฐฮบ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮฏ ฯฮฟฮน ฯฯฮญฯฮผฮฑ.''. None | 9.7. Neither, because they are Abraham\'s seed, are they all children. But, "In Isaac will your seed be called."''. None |
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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: โข Armozel, betrayal by Judas โข Jesus, betrayal by Judas of โข Judah โข Judah Maccabee โข Judas โข Judas (son of James) โข Judas Iscariot โข Judas Maccabeus โข Judas Thomas โข Judas, Gospel of โข Judas, New Testament appearances of โข Judas, Sethian confession of โข Judas, as one of the twelve disciples โข Judas, as thirteenth demon โข Judas, betrayal of Jesus by โข Judas, comparison with Thomas of โข Judas, death of โข Judas, departure from the Last Supper of โข Judas, function of figure of โข Judas, identity of โข Judas, rehabilitation of โข Judas, separation from other disciples of โข Judas, special knowledge of โข Judas, the thirty pieces of silver of โข Judas, visions of โข Judea, Judah โข Origen, on Judas โข Simon, brother of Judas โข Thomas, comparison to Judas of โข betrayal of Jesus, role of Judas in โข cosmology, of the Gnostic world, revelation to Judas of โข demons, Judas as the thirteenth โข dialogue between Judas and Jesus โข disciples, replacement of Judas among โข disciples, separation of Judas from โข dramatic effects, in the Gospel of Judas โข dramatic effects, in the Gospel of Judas, of invisible action โข dramatic effects, in the Gospel of Judas, of the double denouement โข setting, of the Gospel of Judas โข 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. ฮตแผถฯฮตฮฝ ฮฟแฝฮฝ ฮฯฮผแพถฯ แฝ ฮปฮตฮณฯฮผฮตฮฝฮฟฯ ฮฮฏฮดฯ
ฮผฮฟฯ ฯฮฟแฟฯ ฯฯ
ฮฝฮผฮฑฮธฮทฯฮฑแฟฯ แผฮณฯฮผฮตฮฝ ฮบฮฑแฝถ แผกฮผฮตแฟฯ แผตฮฝฮฑ แผฯฮฟฮธฮฌฮฝฯฮผฮตฮฝ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ.
12.12. ฮคแฟ แผฯฮฑฯฯฮนฮฟฮฝ แฝ แฝฯฮปฮฟฯ ฯฮฟฮปแฝบฯ แฝ แผฮปฮธแฝผฮฝ ฮตแผฐฯ ฯแฝดฮฝ แผฮฟฯฯฮฎฮฝ, แผฮบฮฟฯฯฮฑฮฝฯฮตฯ แฝ
ฯฮน แผฯฯฮตฯฮฑฮน แผธฮทฯฮฟแฟฆฯ ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ, 12.13. แผฮปฮฑฮฒฮฟฮฝ ฯแฝฐ ฮฒฮฑฮฮฑ ฯแฟถฮฝ ฯฮฟฮนฮฝฮฏฮบฯฮฝ ฮบฮฑแฝถ แผฮพแฟฮปฮธฮฟฮฝ ฮตแผฐฯ แฝฯฮฌฮฝฯฮทฯฮนฮฝ ฮฑแฝฯแฟท, ฮบฮฑแฝถ แผฮบฯฮฑฯฮณฮฑฮถฮฟฮฝ แฝฉฯฮฑฮฝฮฝฮฌ, ฮตแฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ แฝ แผฯฯฯฮผฮตฮฝฮฟฯ แผฮฝ แฝฮฝฯฮผฮฑฯฮน ฮฯ
ฯฮฏฮฟฯ
, ฮบฮฑแฝถ แฝ ฮฒฮฑฯฮนฮปฮตแฝบฯ ฯฮฟแฟฆ แผธฯฯฮฑฮฎฮป. 12.14. ฮตแฝฯแฝผฮฝ ฮดแฝฒ แฝ แผธฮทฯฮฟแฟฆฯ แฝฮฝฮฌฯฮนฮฟฮฝ แผฮบฮฌฮธฮนฯฮตฮฝ แผฯสผ ฮฑแฝฯฯ, ฮบฮฑฮธฯฯ แผฯฯฮนฮฝ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ 12.15. ฮแฝด ฯฮฟฮฒฮฟแฟฆ, ฮธฯ
ฮณฮฌฯฮทฯ ฮฃฮนฯฮฝยท แผฐฮดฮฟแฝบ แฝ ฮฒฮฑฯฮนฮปฮตฯฯ ฯฮฟฯ
แผฯฯฮตฯฮฑฮน, ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฯ แผฯแฝถ ฯแฟถฮปฮฟฮฝ แฝฮฝฮฟฯ
.
13.18. ฮฟแฝ ฯฮตฯแฝถ ฯฮฌฮฝฯฯฮฝ แฝฮผแฟถฮฝ ฮปฮญฮณฯยท แผฮณแฝผ ฮฟแผถฮดฮฑ ฯฮฏฮฝฮฑฯ แผฮพฮตฮปฮตฮพฮฌฮผฮทฮฝยท แผฮปฮปสผ แผตฮฝฮฑ แผก ฮณฯฮฑฯแฝด ฯฮปฮทฯฯฮธแฟ แฝ ฯฯฯฮณฯฮฝ ฮผฮฟฯ
ฯแฝธฮฝ แผฯฯฮฟฮฝ แผฯแฟฯฮตฮฝ แผฯสผ แผฮผแฝฒ ฯแฝดฮฝ ฯฯฮญฯฮฝฮฑฮฝ ฮฑแฝฯฮฟแฟฆ.
13.21. ฮคฮฑแฟฆฯฮฑ ฮตแผฐฯแฝผฮฝ แผธฮทฯฮฟแฟฆฯ แผฯฮฑฯฮฌฯฮธฮท ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน ฮบฮฑแฝถ แผฮผฮฑฯฯฯฯฮทฯฮตฮฝ ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ แผฮผแฝดฮฝ แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฮตแผทฯ แผฮพ แฝฮผแฟถฮฝ ฯฮฑฯฮฑฮดฯฯฮตฮน ฮผฮต. 13.22. แผฮฒฮปฮตฯฮฟฮฝ ฮตแผฐฯ แผฮปฮปฮฎฮปฮฟฯ
ฯ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ แผฯฮฟฯฮฟฯฮผฮตฮฝฮฟฮน ฯฮตฯแฝถ ฯฮฏฮฝฮฟฯ ฮปฮญฮณฮตฮน. 13.23. แผฆฮฝ แผฮฝฮฑฮบฮตฮฏฮผฮตฮฝฮฟฯ ฮตแผทฯ แผฮบ ฯแฟถฮฝ ฮผฮฑฮธฮทฯแฟถฮฝ ฮฑแฝฯฮฟแฟฆ แผฮฝ ฯแฟท ฮบฯฮปฯแฟณ ฯฮฟแฟฆ แผธฮทฯฮฟแฟฆ, แฝฮฝ แผ ฮณฮฌฯฮฑ แฝ แผธฮทฯฮฟแฟฆฯยท 13.24. ฮฝฮตฯฮตฮน ฮฟแฝฮฝ ฯฮฟฯฯแฟณ ฮฃฮฏฮผฯฮฝ ฮ ฮญฯฯฮฟฯ ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮแผฐฯแฝฒ ฯฮฏฯ แผฯฯฮนฮฝ ฯฮตฯแฝถ ฮฟแฝ ฮปฮญฮณฮตฮน. 13.25. แผฮฝฮฑฯฮตฯแฝผฮฝ แผฮบฮตแฟฮฝฮฟฯ ฮฟแฝฯฯฯ แผฯแฝถ ฯแฝธ ฯฯแฟฮธฮฟฯ ฯฮฟแฟฆ แผธฮทฯฮฟแฟฆ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮฯฯฮนฮต, ฯฮฏฯ แผฯฯฮนฮฝ; 13.26. แผฯฮฟฮบฯฮฏฮฝฮตฯฮฑฮน ฮฟแฝฮฝ แฝ แผธฮทฯฮฟแฟฆฯ แผฮบฮตแฟฮฝฯฯ แผฯฯฮนฮฝ แพง แผฮณแฝผ ฮฒฮฌฯฯ ฯแฝธ ฯฯฮผฮฏฮฟฮฝ ฮบฮฑแฝถ ฮดฯฯฯ ฮฑแฝฯแฟทยท ฮฒฮฌฯฮฑฯ ฮฟแฝฮฝ ฯแฝธ ฯฯฮผฮฏฮฟฮฝ ฮปฮฑฮผฮฒฮฌฮฝฮตฮน ฮบฮฑแฝถ ฮดฮฏฮดฯฯฮนฮฝ แผธฮฟฯฮดแพณ ฮฃฮฏฮผฯฮฝฮฟฯ แผธฯฮบฮฑฯฮนฯฯฮฟฯ
. 13.27. ฮบฮฑแฝถ ฮผฮตฯแฝฐ ฯแฝธ ฯฯฮผฮฏฮฟฮฝ ฯฯฯฮต ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ แผฮบฮตแฟฮฝฮฟฮฝ แฝ ฮฃฮฑฯฮฑฮฝแพถฯ. ฮปฮญฮณฮตฮน ฮฟแฝฮฝ ฮฑแฝฯแฟท แผธฮทฯฮฟแฟฆฯ แฝ ฯฮฟฮนฮตแฟฯ ฯฮฟฮฏฮทฯฮฟฮฝ ฯฮฌฯฮตฮนฮฟฮฝ. 13.28. ฯฮฟแฟฆฯฮฟ ฮดแฝฒ ฮฟแฝฮดฮตแฝถฯ แผฮณฮฝฯ ฯแฟถฮฝ แผฮฝฮฑฮบฮตฮนฮผฮญฮฝฯฮฝ ฯฯแฝธฯ ฯฮฏ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟทยท 13.29. ฯฮนฮฝแฝฒฯ ฮณแฝฐฯ แผฮดฯฮบฮฟฯ
ฮฝ, แผฯฮตแฝถ ฯแฝธ ฮณฮปฯฯฯฯฮบฮฟฮผฮฟฮฝ ฮตแผถฯฮตฮฝ แผธฮฟฯฮดฮฑฯ, แฝ
ฯฮน ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท แผธฮทฯฮฟแฟฆฯ แผฮณฯฯฮฑฯฮฟฮฝ แฝงฮฝ ฯฯฮตฮฏฮฑฮฝ แผฯฮฟฮผฮตฮฝ ฮตแผฐฯ ฯแฝดฮฝ แผฮฟฯฯฮฎฮฝ, แผข ฯฮฟแฟฯ ฯฯฯฯฮฟแฟฯ แผตฮฝฮฑ ฯฮน ฮดแฟท. 13.30. ฮปฮฑฮฒแฝผฮฝ ฮฟแฝฮฝ ฯแฝธ ฯฯฮผฮฏฮฟฮฝ แผฮบฮตแฟฮฝฮฟฯ แผฮพแฟฮปฮธฮตฮฝ ฮตแฝฮธฯฯยท แผฆฮฝ ฮดแฝฒ ฮฝฯฮพ.
15.15. ฮฟแฝฮบฮญฯฮน ฮปฮญฮณฯ แฝฮผแพถฯ ฮดฮฟฯฮปฮฟฯ
ฯ, แฝ
ฯฮน แฝ ฮดฮฟแฟฆฮปฮฟฯ ฮฟแฝฮบ ฮฟแผถฮดฮตฮฝ ฯฮฏ ฯฮฟฮนฮตแฟ ฮฑแฝฯฮฟแฟฆ แฝ ฮบฯฯฮนฮฟฯยท แฝฮผแพถฯ ฮดแฝฒ ฮตแผดฯฮทฮบฮฑ ฯฮฏฮปฮฟฯ
ฯ, แฝ
ฯฮน ฯฮฌฮฝฯฮฑ แผ แผคฮบฮฟฯ
ฯฮฑ ฯฮฑฯแฝฐ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ ฮผฮฟฯ
แผฮณฮฝฯฯฮนฯฮฑ แฝฮผแฟฮฝ.
20.24. ฮฯฮผแพถฯ ฮดแฝฒ ฮตแผทฯ แผฮบ ฯแฟถฮฝ ฮดฯฮดฮตฮบฮฑ, แฝ ฮปฮตฮณฯฮผฮตฮฝฮฟฯ ฮฮฏฮดฯ
ฮผฮฟฯ, ฮฟแฝฮบ แผฆฮฝ ฮผฮตฯสผ ฮฑแฝฯแฟถฮฝ แฝ
ฯฮต แผฆฮปฮธฮตฮฝ แผธฮทฯฮฟแฟฆฯ.
20.28. แผฯฮตฮบฯฮฏฮธฮท ฮฯฮผแพถฯ ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท แฝ ฮบฯฯฮนฯฯ ฮผฮฟฯ
ฮบฮฑแฝถ แฝ ฮธฮตฯฯ ฮผฮฟฯ
.
21.24. ฮแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฮผฮฑฮธฮทฯแฝดฯ แฝ ฮผฮฑฯฯฯ
ฯแฟถฮฝ ฯฮตฯแฝถ ฯฮฟฯฯฯฮฝ ฮบฮฑแฝถ แฝ ฮณฯฮฌฯฮฑฯ ฯฮฑแฟฆฯฮฑ, ฮบฮฑแฝถ ฮฟแผดฮดฮฑฮผฮตฮฝ แฝ
ฯฮน แผฮปฮทฮธแฝดฯ ฮฑแฝฯฮฟแฟฆ แผก ฮผฮฑฯฯฯ
ฯฮฏฮฑ แผฯฯฮฏฮฝ.' '. 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 |
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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: โข Armozel, betrayal by Judas โข Gospel of Judas โข Jesus, betrayal by Judas of โข Judah โข Judas โข Judas Iscariot โข Judas Maccabaeus, High Priest โข Judas, New Testament appearances of โข Judas, as Abraham-like figure โข Judas, betrayal of Jesus by โข Judas, death of โข Judas, deluded in self-image โข Judas, motivation and knowledge in actions โข Judas, the thirty pieces of silver of โข Jude, Letter of โข Judea, Judah โข R. Judah I (the Prince), i โข R. Judah II Nesiah โข Tamar (daughter-in-law of Judah) โข betrayal of Jesus, role of Judas in โข 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 ฯแพถฯฮฑฮฝ ฯฮตฯฮฏฯฯฯฮฟฮฝ ฯฮฟแฟฆ แผธฮฟฯฮดฮฌฮฝฮฟฯ
ฮบฮทฯฯฯฯฯฮฝ ฮฒฮฌฯฯฮนฯฮผฮฑ ฮผฮตฯฮฑฮฝฮฟฮฏฮฑฯ ฮตแผฐฯ แผฯฮตฯฮนฮฝ แผฮผฮฑฯฯฮนแฟถฮฝ, 3.4. แฝกฯ ฮณฮญฮณฯฮฑฯฯฮฑฮน แผฮฝ ฮฒฮฏฮฒฮปแฟณ ฮปฯฮณฯฮฝ แผจฯฮฑฮฏฮฟฯ
ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
ฯฯฮฝแฝด ฮฒฮฟแฟถฮฝฯฮฟฯ แผฮฝ ฯแฟ แผฯฮฎฮผแฟณ แผฯฮฟฮนฮผฮฌฯฮฑฯฮต ฯแฝดฮฝ แฝฮดแฝธฮฝ ฮฯ
ฯฮฏฮฟฯ
, ฮตแฝฮธฮตฮฏฮฑฯ ฯฮฟฮนฮตแฟฯฮต ฯแฝฐฯ ฯฯฮฏฮฒฮฟฯ
ฯ ฮฑแฝฯฮฟแฟฆ. 3.5. ฯแพถฯฮฑ ฯฮฌฯฮฑฮณฮพ ฯฮปฮทฯฯฮธฮฎฯฮตฯฮฑฮน ฮบฮฑแฝถ ฯแพถฮฝ แฝฯฮฟฯ ฮบฮฑแฝถ ฮฒฮฟฯ
ฮฝแฝธฯ ฯฮฑฯฮตฮนฮฝฯฮธฮฎฯฮตฯฮฑฮน, ฮบฮฑแฝถ แผฯฯฮฑฮน ฯแฝฐ ฯฮบฮฟฮปฮนแฝฐ ฮตแผฐฯ ฮตแฝฮธฮตฮฏฮฑฯ ฮบฮฑแฝถ ฮฑแผฑ ฯฯฮฑฯฮตแฟฮฑฮน ฮตแผฐฯ แฝฮดฮฟแฝบฯ ฮปฮตฮฏฮฑฯยท 3.6. ฮบฮฑแฝถ แฝฯฮตฯฮฑฮน ฯแพถฯฮฑ ฯแฝฐฯฮพ ฯแฝธ ฯฯฯฮฎฯฮนฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.
3.8. ฯฮฟฮนฮฎฯฮฑฯฮต ฮฟแฝฮฝ ฮบฮฑฯฯฮฟแฝบฯ แผฮพฮฏฮฟฯ
ฯ ฯแฟฯ ฮผฮตฯฮฑฮฝฮฟฮฏฮฑฯยท ฮบฮฑแฝถ ฮผแฝด แผฯฮพฮทฯฮธฮต ฮปฮญฮณฮตฮนฮฝ แผฮฝ แผฮฑฯ
ฯฮฟแฟฯ ฮ ฮฑฯฮญฯฮฑ แผฯฮฟฮผฮตฮฝ ฯแฝธฮฝ แผฮฒฯฮฑฮฌฮผ, ฮปฮญฮณฯ ฮณแฝฐฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฮดฯฮฝฮฑฯฮฑฮน แฝ ฮธฮตแฝธฯ แผฮบ ฯแฟถฮฝ ฮปฮฏฮธฯฮฝ ฯฮฟฯฯฯฮฝ แผฮณฮตแฟฯฮฑฮน ฯฮญฮบฮฝฮฑ ฯแฟท แผฮฒฯฮฑฮฌฮผ.
4.16. ฮฮฑแฝถ แผฆฮปฮธฮตฮฝ ฮตแผฐฯ ฮฮฑฮถฮฑฯฮฌ, ฮฟแฝ แผฆฮฝ ฯฮตฮธฯฮฑฮผฮผฮญฮฝฮฟฯ, ฮบฮฑแฝถ ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮบฮฑฯแฝฐ ฯแฝธ ฮตแผฐฯฮธแฝธฯ ฮฑแฝฯแฟท แผฮฝ ฯแฟ แผกฮผฮญฯแพณ ฯแฟถฮฝ ฯฮฑฮฒฮฒฮฌฯฯฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯ
ฮฝฮฑฮณฯฮณฮฎฮฝ, ฮบฮฑแฝถ แผฮฝฮญฯฯฮท แผฮฝฮฑฮณฮฝแฟถฮฝฮฑฮน.
7.11. ฮฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ แผฮฝ ฯแฟท แผฮพแฟฯ แผฯฮฟฯฮตฯฮธฮท ฮตแผฐฯ ฯฯฮปฮนฮฝ ฮบฮฑฮปฮฟฯ
ฮผฮญฮฝฮทฮฝ ฮฮฑฮฏฮฝ, ฮบฮฑแฝถ ฯฯ
ฮฝฮตฯฮฟฯฮตฯฮฟฮฝฯฮฟ ฮฑแฝฯแฟท ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ แฝฯฮปฮฟฯ ฯฮฟฮปฯฯ. 7.12. แฝกฯ ฮดแฝฒ แผคฮณฮณฮนฯฮตฮฝ ฯแฟ ฯฯฮปแฟ ฯแฟฯ ฯฯฮปฮตฯฯ, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮพฮตฮบฮฟฮผฮฏฮถฮตฯฮฟ ฯฮตฮธฮฝฮทฮบแฝผฯ ฮผฮฟฮฝฮฟฮณฮตฮฝแฝดฯ ฯ
แผฑแฝธฯ ฯแฟ ฮผฮทฯฯแฝถ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ ฮฑแฝฯแฝด แฟฮฝ ฯฮฎฯฮฑ, ฮบฮฑแฝถ แฝฯฮปฮฟฯ ฯแฟฯ ฯฯฮปฮตฯฯ แผฑฮบฮฑฮฝแฝธฯ แผฆฮฝ ฯแฝบฮฝ ฮฑแฝฯแฟ. 7.13. ฮบฮฑแฝถ แผฐฮดแฝผฮฝ ฮฑแฝฯแฝดฮฝ แฝ ฮบฯฯฮนฮฟฯ แผฯฯฮปฮฑฮณฯฮฝฮฏฯฮธฮท แผฯสผ ฮฑแฝฯแฟ ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟ ฮแฝด ฮบฮปฮฑแฟฮต. 7.14. ฮบฮฑแฝถ ฯฯฮฟฯฮตฮปฮธแฝผฮฝ แผฅฯฮฑฯฮฟ ฯแฟฯ ฯฮฟฯฮฟแฟฆ, ฮฟแผฑ ฮดแฝฒ ฮฒฮฑฯฯฮฌฮถฮฟฮฝฯฮตฯ แผฯฯฮทฯฮฑฮฝ, ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฮตฮฑฮฝฮฏฯฮบฮต ฯฮฟแฝถ ฮปฮญฮณฯ, แผฮณฮญฯฮธฮทฯฮน. 7.15. ฮบฮฑแฝถ แผฮฝฮตฮบฮฌฮธฮนฯฮตฮฝ แฝ ฮฝฮตฮบฯแฝธฯ ฮบฮฑแฝถ แผคฯฮพฮฑฯฮฟ ฮปฮฑฮปฮตแฟฮฝ, ฮบฮฑแฝถ แผฮดฯฮบฮตฮฝ ฮฑแฝฯแฝธฮฝ ฯแฟ ฮผฮทฯฯแฝถ ฮฑแฝฯฮฟแฟฆ. 7.16. แผฮปฮฑฮฒฮตฮฝ ฮดแฝฒ ฯฯฮฒฮฟฯ ฯฮฌฮฝฯฮฑฯ, ฮบฮฑแฝถ แผฮดฯฮพฮฑฮถฮฟฮฝ ฯแฝธฮฝ ฮธฮตแฝธฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ แฝ
ฯฮน ฮ ฯฮฟฯฮฎฯฮทฯ ฮผฮญฮณฮฑฯ แผ ฮณฮญฯฮธฮท แผฮฝ แผกฮผแฟฮฝ, ฮบฮฑแฝถ แฝ
ฯฮน แผฯฮตฯฮบฮญฯฮฑฯฮฟ แฝ ฮธฮตแฝธฯ ฯแฝธฮฝ ฮปฮฑแฝธฮฝ ฮฑแฝฯฮฟแฟฆ.
9.31. ฮฟแผณ แฝฯฮธฮญฮฝฯฮตฯ แผฮฝ ฮดฯฮพแฟ แผฮปฮตฮณฮฟฮฝ ฯแฝดฮฝ แผฮพฮฟฮดฮฟฮฝ ฮฑแฝฯฮฟแฟฆ แผฃฮฝ แผคฮผฮตฮปฮปฮตฮฝ ฯฮปฮทฯฮฟแฟฆฮฝ แผฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ.
19.28. ฮฮฑแฝถ ฮตแผฐฯแฝผฮฝ ฯฮฑแฟฆฯฮฑ แผฯฮฟฯฮตฯฮตฯฮฟ แผฮผฯฯฮฟฯฮธฮตฮฝ แผฮฝฮฑฮฒฮฑฮฏฮฝฯฮฝ ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ. 19.29. ฮฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ แฝกฯ แผคฮณฮณฮนฯฮตฮฝ ฮตแผฐฯ ฮฮทฮธฯฮฑฮณแฝด ฮบฮฑแฝถ ฮฮทฮธฮฑฮฝฮนแฝฐ ฯฯแฝธฯ ฯแฝธ แฝฯฮฟฯ ฯแฝธ ฮบฮฑฮปฮฟฯฮผฮตฮฝฮฟฮฝ แผฮปฮฑฮนแฟถฮฝ, แผฯฮญฯฯฮตฮนฮปฮตฮฝ ฮดฯฮฟ ฯแฟถฮฝ ฮผฮฑฮธฮทฯแฟถฮฝ 19.30. ฮปฮญฮณฯฮฝ แฝฯฮฌฮณฮตฯฮต ฮตแผฐฯ ฯแฝดฮฝ ฮบฮฑฯฮญฮฝฮฑฮฝฯฮน ฮบฯฮผฮทฮฝ, แผฮฝ แพ ฮตแผฐฯฯฮฟฯฮตฯ
ฯฮผฮตฮฝฮฟฮน ฮตแฝฯฮฎฯฮตฯฮต ฯแฟถฮปฮฟฮฝ ฮดฮตฮดฮตฮผฮญฮฝฮฟฮฝ, แผฯสผ แฝฮฝ ฮฟแฝฮดฮตแฝถฯ ฯฯฯฮฟฯฮต แผฮฝฮธฯฯฯฯฮฝ แผฮบฮฌฮธฮนฯฮตฮฝ, ฮบฮฑแฝถ ฮปฯฯฮฑฮฝฯฮตฯ ฮฑแฝฯแฝธฮฝ แผฮณฮฌฮณฮตฯฮต. 1
9.31. ฮบฮฑแฝถ แผฮฌฮฝ ฯฮนฯ แฝฮผแพถฯ แผฯฯฯแพท ฮฮนแฝฐ ฯฮฏ ฮปฯฮตฯฮต; ฮฟแฝฯฯฯ แผฯฮตแฟฯฮต แฝ
ฯฮน แฝ ฮบฯฯฮนฮฟฯ ฮฑแฝฯฮฟแฟฆ ฯฯฮตฮฏฮฑฮฝ แผฯฮตฮน. 19.32. แผฯฮตฮปฮธฯฮฝฯฮตฯ ฮดแฝฒ ฮฟแผฑ แผฯฮตฯฯฮฑฮปฮผฮญฮฝฮฟฮน ฮตแฝฯฮฟฮฝ ฮบฮฑฮธแฝผฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ. 19.33. ฮปฯ
ฯฮฝฯฯฮฝ ฮดแฝฒ ฮฑแฝฯแฟถฮฝ ฯแฝธฮฝ ฯแฟถฮปฮฟฮฝ ฮตแผถฯฮฑฮฝ ฮฟแผฑ ฮบฯฯฮนฮฟฮน ฮฑแฝฯฮฟแฟฆ ฯฯแฝธฯ ฮฑแฝฯฮฟฯฯ ฮคฮฏ ฮปฯฮตฯฮต ฯแฝธฮฝ ฯแฟถฮปฮฟฮฝ; 19.34. ฮฟแผฑ ฮดแฝฒ ฮตแผถฯฮฑฮฝ แฝ
ฯฮน แฝ ฮบฯฯฮนฮฟฯ ฮฑแฝฯฮฟแฟฆ ฯฯฮตฮฏฮฑฮฝ แผฯฮตฮน. 19.35. ฮบฮฑแฝถ แผคฮณฮฑฮณฮฟฮฝ ฮฑแฝฯแฝธฮฝ ฯฯแฝธฯ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ, ฮบฮฑแฝถ แผฯฮนฯฮฏฯฮฑฮฝฯฮตฯ ฮฑแฝฯแฟถฮฝ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ แผฯแฝถ ฯแฝธฮฝ ฯแฟถฮปฮฟฮฝ แผฯฮตฮฒฮฏฮฒฮฑฯฮฑฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝยท 19.36. ฯฮฟฯฮตฯ
ฮฟฮผฮญฮฝฮฟฯ
ฮดแฝฒ ฮฑแฝฯฮฟแฟฆ แฝฯฮตฯฯฯฯฮฝฮฝฯ
ฮฟฮฝ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ แผฮฑฯ
ฯแฟถฮฝ แผฮฝ ฯแฟ แฝฮดแฟท. 19.37. แผฮณฮณฮฏฮถฮฟฮฝฯฮฟฯ ฮดแฝฒ ฮฑแฝฯฮฟแฟฆ แผคฮดฮท ฯฯแฝธฯ ฯแฟ ฮบฮฑฯฮฑฮฒฮฌฯฮตฮน ฯฮฟแฟฆ แฝฯฮฟฯ
ฯ ฯแฟถฮฝ แผฮปฮฑฮนแฟถฮฝ แผคฯฮพฮฑฮฝฯฮฟ แผ
ฯฮฑฮฝ ฯแฝธ ฯฮปแฟฮธฮฟฯ ฯแฟถฮฝ ฮผฮฑฮธฮทฯแฟถฮฝ ฯฮฑฮฏฯฮฟฮฝฯฮตฯ ฮฑแผฐฮฝฮตแฟฮฝ ฯแฝธฮฝ ฮธฮตแฝธฮฝ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ ฯฮตฯแฝถ ฯฮฑฯแฟถฮฝ แฝงฮฝ ฮตแผถฮดฮฟฮฝ ฮดฯ
ฮฝฮฌฮผฮตฯฮฝ, 19.38. ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ แฝ แผฯฯฯฮผฮตฮฝฮฟฯ, แฝ ฮฒฮฑฯฮนฮปฮตฯฯ, แผฮฝ แฝฮฝฯฮผฮฑฯฮน ฮฯ
ฯฮฏฮฟฯ
ยท แผฮฝ ฮฟแฝฯฮฑฮฝแฟท ฮตแผฐฯฮฎฮฝฮท ฮบฮฑแฝถ ฮดฯฮพฮฑ แผฮฝ แฝฯฮฏฯฯฮฟฮนฯ.
22.6. ฮบฮฑแฝถ แผฮพฯฮผฮฟฮปฯฮณฮทฯฮตฮฝ, ฮบฮฑแฝถ แผฮถฮฎฯฮตฮน ฮตแฝฮบฮฑฮนฯฮฏฮฑฮฝ ฯฮฟแฟฆ ฯฮฑฯฮฑฮดฮฟแฟฆฮฝฮฑฮน ฮฑแฝฯแฝธฮฝ แผฯฮตฯ แฝฯฮปฮฟฯ
ฮฑแฝฯฮฟแฟฯ.
22.53. ฮบฮฑฮธสผ แผกฮผฮญฯฮฑฮฝ แฝฮฝฯฮฟฯ ฮผฮฟฯ
ฮผฮตฮธสผ แฝฮผแฟถฮฝ แผฮฝ ฯแฟท แผฑฮตฯแฟท ฮฟแฝฮบ แผฮพฮตฯฮตฮฏฮฝฮฑฯฮต ฯแฝฐฯ ฯฮตแฟฯฮฑฯ แผฯสผ แผฮผฮญยท แผฮปฮปสผ ฮฑแฝฯฮท แผฯฯแฝถฮฝ แฝฮผแฟถฮฝ แผก แฝฅฯฮฑ ฮบฮฑแฝถ แผก แผฮพฮฟฯ
ฯฮฏฮฑ ฯฮฟแฟฆ ฯฮบฯฯฮฟฯ
ฯ.
2
3.34. โฆแฝ ฮดแฝฒ แผธฮทฯฮฟแฟฆฯ แผฮปฮตฮณฮตฮฝ ฮ ฮฌฯฮตฯ, แผฯฮตฯ ฮฑแฝฯฮฟแฟฯ, ฮฟแฝ ฮณแฝฐฯ ฮฟแผดฮดฮฑฯฮนฮฝ ฯฮฏ ฯฮฟฮนฮฟแฟฆฯฮนฮฝ.โง ฮดฮนฮฑฮผฮตฯฮนฮถฯฮผฮตฮฝฮฟฮน ฮดแฝฒ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ ฮฑแฝฯฮฟแฟฆ แผฮฒฮฑฮปฮฟฮฝ ฮบฮปแฟฯฮฟฮฝ.
24.44. ฮแผถฯฮตฮฝ ฮดแฝฒ ฯฯแฝธฯ ฮฑแฝฯฮฟฯฯ ฮแฝฯฮฟฮน ฮฟแผฑ ฮปฯฮณฮฟฮน ฮผฮฟฯ
ฮฟแฝฯ แผฮปฮฌฮปฮทฯฮฑ ฯฯแฝธฯ แฝฮผแพถฯ แผฯฮน แฝขฮฝ ฯแฝบฮฝ แฝฮผแฟฮฝ, แฝ
ฯฮน ฮดฮตแฟ ฯฮปฮทฯฯฮธแฟฮฝฮฑฮน ฯฮฌฮฝฯฮฑ ฯแฝฐ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฑ แผฮฝ ฯแฟท ฮฝฯฮผแฟณ ฮฯฯ
ฯฮญฯฯ ฮบฮฑแฝถ ฯฮฟแฟฯ ฯฯฮฟฯฮฎฯฮฑฮนฯ ฮบฮฑแฝถ ฮจฮฑฮปฮผฮฟแฟฯ ฯฮตฯแฝถ แผฮผฮฟแฟฆ. 24.45. ฯฯฯฮต ฮดฮนฮฎฮฝฮฟฮนฮพฮตฮฝ ฮฑแฝฯแฟถฮฝ ฯแฝธฮฝ ฮฝฮฟแฟฆฮฝ ฯฮฟแฟฆ ฯฯ
ฮฝฮนฮญฮฝฮฑฮน ฯแฝฐฯ ฮณฯฮฑฯฮฌฯ,''. 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: โข Armozel, betrayal by Judas โข Jesus, betrayal by Judas of โข Jesus, relationship with Judas of โข Judah โข Judah (patriarch, son of Hillel) โข Judas โข Judas Iscariot โข Judas, Biblical appearances of โข Judas, Gospel of โข Judas, New Testament appearances of โข Judas, Sethian confession of โข Judas, as Abraham-like figure โข Judas, betrayal of Jesus by โข Judas, comparison with Thomas of โข Judas, death of โข Judas, designation of Jesus as โRabbiโ by โข Judas, destiny of โข Judas, dual nature of โข Judas, motivation and knowledge in actions โข Judas, name of โข Judas, rehabilitation of โข Judas, relationship with Jesus of โข Judas, special knowledge of โข Judas, the thirty pieces of silver of โข Judea, Judah โข Origen, on Judas โข R. Judah I (the Prince), i โข R. Judah II Nesiah โข Tamar (daughter-in-law of Judah) โข Thomas, comparison to Judas of โข betrayal of Jesus, role of Judas in โข cosmology, of the Gnostic world, revelation to Judas of โข sources, of the Gospel of Judas, in opening and closing โข sources, of the Gospel of Judas, parable of the sower โข 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. ฮฮฑฮธแฝผฯ ฮณฮญฮณฯฮฑฯฯฮฑฮน แผฮฝ ฯแฟท แผจฯฮฑฮฏแพณ ฯแฟท ฯฯฮฟฯฮฎฯแฟ แผธฮดฮฟแฝบ แผฯฮฟฯฯฮญฮปฮปฯ ฯแฝธฮฝ แผฮณฮณฮตฮปฯฮฝ ฮผฮฟฯ
ฯฯแฝธ ฯฯฮฟฯฯฯฮฟฯ
ฯฮฟฯ
, แฝฯ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฌฯฮตฮน ฯแฝดฮฝ แฝฮดฯฮฝ ฯฮฟฯ
ยท 1.3. ฮฆฯฮฝแฝด ฮฒฮฟแฟถฮฝฯฮฟฯ แผฮฝ ฯแฟ แผฯฮฎฮผแฟณ แผฯฮฟฮนฮผฮฌฯฮฑฯฮต ฯแฝดฮฝ แฝฮดแฝธฮฝ ฮฯ
ฯฮฏฮฟฯ
, ฮตแฝฮธฮตฮฏฮฑฯ ฯฮฟฮนฮตแฟฯฮต ฯแฝฐฯ ฯฯฮฏฮฒฮฟฯ
ฯ ฮฑแฝฯฮฟแฟฆ, 1.4. แผฮณฮญฮฝฮตฯฮฟ แผธฯฮฌฮฝฮทฯ แฝ ฮฒฮฑฯฯฮฏฮถฯฮฝ แผฮฝ ฯแฟ แผฯฮฎฮผแฟณ ฮบฮทฯฯฯฯฯฮฝ ฮฒฮฌฯฯฮนฯฮผฮฑ ฮผฮตฯฮฑฮฝฮฟฮฏฮฑฯ ฮตแผฐฯ แผฯฮตฯฮนฮฝ แผฮผฮฑฯฯฮนแฟถฮฝ.
1.21. ฮฮฑแฝถ ฮตแผฐฯฯฮฟฯฮตฯฮฟฮฝฯฮฑฮน ฮตแผฐฯ ฮฮฑฯฮฑฯฮฝฮฑฮฟฯฮผ. ฮฮฑแฝถ ฮตแฝฮธแฝบฯ ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝ ฮตแผฐฯฮตฮปฮธแฝผฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฯฯ
ฮฝฮฑฮณฯฮณแฝดฮฝ แผฮดฮฏฮดฮฑฯฮบฮตฮฝ.
1.22. ฮบฮฑแฝถ แผฮพฮตฯฮปฮฎฯฯฮฟฮฝฯฮฟ แผฯแฝถ ฯแฟ ฮดฮนฮดฮฑฯแฟ ฮฑแฝฯฮฟแฟฆ, แผฆฮฝ ฮณแฝฐฯ ฮดฮนฮดฮฌฯฮบฯฮฝ ฮฑแฝฯฮฟแฝบฯ แฝกฯ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ แผฯฯฮฝ ฮบฮฑแฝถ ฮฟแฝฯ แฝกฯ ฮฟแผฑ ฮณฯฮฑฮผฮผฮฑฯฮตแฟฯ.
1.23. ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ แผฆฮฝ แผฮฝ ฯแฟ ฯฯ
ฮฝฮฑฮณฯฮณแฟ ฮฑแฝฯแฟถฮฝ แผฮฝฮธฯฯฯฮฟฯ แผฮฝ ฯฮฝฮตฯฮผฮฑฯฮน แผฮบฮฑฮธฮฌฯฯแฟณ, ฮบฮฑแฝถ แผฮฝฮญฮบฯฮฑฮพฮตฮฝ
1.24. ฮปฮญฮณฯฮฝ ฮคฮฏ แผกฮผแฟฮฝ ฮบฮฑแฝถ ฯฮฟฮฏ, แผธฮทฯฮฟแฟฆ ฮฮฑฮถฮฑฯฮทฮฝฮญ; แผฆฮปฮธฮตฯ แผฯฮฟฮปฮญฯฮฑฮน แผกฮผแพถฯ; ฮฟแผถฮดฮฌ ฯฮต ฯฮฏฯ ฮตแผถ, แฝ แผ
ฮณฮนฮฟฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.
1.25. ฮบฮฑแฝถ แผฯฮตฯฮฏฮผฮทฯฮตฮฝ ฮฑแฝฯแฟท แฝ แผธฮทฯฮฟแฟฆฯ ฮปฮญฮณฯฮฝ ฮฆฮนฮผฯฮธฮทฯฮน ฮบฮฑแฝถ แผฮพฮตฮปฮธฮต แผฮพ ฮฑแฝฯฮฟแฟฆ.
1.26. ฮบฮฑแฝถ ฯฯฮฑฯฮฌฮพฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผฮบฮฌฮธฮฑฯฯฮฟฮฝ ฮบฮฑแฝถ ฯฯฮฝแฟฯฮฑฮฝ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ แผฮพแฟฮปฮธฮตฮฝ แผฮพ ฮฑแฝฯฮฟแฟฆ. ฮบฮฑแฝถ แผฮธฮฑฮผฮฒฮฎฮธฮทฯฮฑฮฝ แผ
ฯฮฑฮฝฯฮตฯ,
1.27. แฝฅฯฯฮต ฯฯ
ฮฝฮถฮทฯฮตแฟฮฝ ฮฑแฝฯฮฟแฝบฯ ฮปฮญฮณฮฟฮฝฯฮฑฯ ฮคฮฏ แผฯฯฮนฮฝ ฯฮฟแฟฆฯฮฟ; ฮดฮนฮดฮฑฯแฝด ฮบฮฑฮนฮฝฮฎยท ฮบฮฑฯสผ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ ฮบฮฑแฝถ ฯฮฟแฟฯ ฯฮฝฮตฯฮผฮฑฯฮน ฯฮฟแฟฯ แผฮบฮฑฮธฮฌฯฯฮฟฮนฯ แผฯฮนฯฮฌฯฯฮตฮน, ฮบฮฑแฝถ แฝฯฮฑฮบฮฟฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฟท.
1.28. ฮฮฑแฝถ แผฮพแฟฮปฮธฮตฮฝ แผก แผฮบฮฟแฝด ฮฑแฝฯฮฟแฟฆ ฮตแฝฮธแฝบฯ ฯฮฑฮฝฯฮฑฯฮฟแฟฆ ฮตแผฐฯ แฝ
ฮปฮทฮฝ ฯฮทฮฝ ฯฮตฯฮฏฯฯฯฮฟฮฝ ฯแฟฯ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฯ.
1.34. ฮบฮฑแฝถ แผฮธฮตฯฮฌฯฮตฯ
ฯฮตฮฝ ฯฮฟฮปฮปฮฟแฝบฯ ฮบฮฑฮบแฟถฯ แผฯฮฟฮฝฯฮฑฯ ฯฮฟฮนฮบฮฏฮปฮฑฮนฯ ฮฝฯฯฮฟฮนฯ, ฮบฮฑแฝถ ฮดฮฑฮนฮผฯฮฝฮนฮฑ ฯฮฟฮปฮปแฝฐ แผฮพฮญฮฒฮฑฮปฮตฮฝ, ฮบฮฑแฝถ ฮฟแฝฮบ แผคฯฮนฮตฮฝ ฮปฮฑฮปฮตแฟฮฝ ฯแฝฐ ฮดฮฑฮนฮผฯฮฝฮนฮฑ, แฝ
ฯฮน แพฮดฮตฮนฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮงฯฮนฯฯแฝธฮฝ ฮตแผถฮฝฮฑฮน.
3.19. ฮบฮฑแฝถ แผธฮฟฯฮดฮฑฮฝ แผธฯฮบฮฑฯฮนฯฮธ, แฝฯ ฮบฮฑแฝถ ฯฮฑฯฮญฮดฯฮบฮตฮฝ ฮฑแฝฯฯฮฝ.
6.3. ฮฟแฝฯ ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฯฮญฮบฯฯฮฝ, แฝ ฯ
แผฑแฝธฯ ฯแฟฯ ฮฮฑฯฮฏฮฑฯ ฮบฮฑแฝถ แผฮดฮตฮปฯแฝธฯ แผธฮฑฮบฯฮฒฮฟฯ
ฮบฮฑแฝถ แผธฯฯแฟฯฮฟฯ ฮบฮฑแฝถ แผธฮฟฯฮดฮฑ ฮบฮฑแฝถ ฮฃฮฏฮผฯฮฝฮฟฯ; ฮบฮฑแฝถ ฮฟแฝฮบ ฮตแผฐฯแฝถฮฝ ฮฑแผฑ แผฮดฮตฮปฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ แฝงฮดฮต ฯฯแฝธฯ แผกฮผแพถฯ; ฮบฮฑแฝถ แผฯฮบฮฑฮฝฮดฮฑฮปฮฏฮถฮฟฮฝฯฮฟ แผฮฝ ฮฑแฝฯแฟท.
9.2. ฮฮฑแฝถ ฮผฮตฯแฝฐ แผกฮผฮญฯฮฑฯ แผฮพ ฯฮฑฯฮฑฮปฮฑฮผฮฒฮฌฮฝฮตฮน แฝ แผธฮทฯฮฟแฟฆฯ ฯแฝธฮฝ ฮ ฮญฯฯฮฟฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ แผธฮฌฮบฯฮฒฮฟฮฝ ฮบฮฑแฝถ แผธฯฮฌฮฝฮทฮฝ, ฮบฮฑแฝถ แผฮฝฮฑฯฮญฯฮตฮน ฮฑแฝฯฮฟแฝบฯ ฮตแผฐฯ แฝฯฮฟฯ แฝฯฮทฮปแฝธฮฝ ฮบฮฑฯสผ แผฐฮดฮฏฮฑฮฝ ฮผฯฮฝฮฟฯ
ฯ. ฮบฮฑแฝถ ฮผฮตฯฮตฮผฮฟฯฯฯฮธฮท แผฮผฯฯฮฟฯฮธฮตฮฝ ฮฑแฝฯแฟถฮฝ, 9.3. ฮบฮฑแฝถ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ ฮฑแฝฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ ฯฯฮฏฮปฮฒฮฟฮฝฯฮฑ ฮปฮตฯ
ฮบแฝฐ ฮปฮฏฮฑฮฝ ฮฟแผทฮฑ ฮณฮฝฮฑฯฮตแฝบฯ แผฯแฝถ ฯแฟฯ ฮณแฟฯ ฮฟแฝ ฮดฯฮฝฮฑฯฮฑฮน ฮฟแฝฯฯฯ ฮปฮตฯ
ฮบแพถฮฝฮฑฮน. 9.4. ฮบฮฑแฝถ แฝคฯฮธฮท ฮฑแฝฯฮฟแฟฯ แผจฮปฮตฮฏฮฑฯ ฯแฝบฮฝ ฮฯฯ
ฯฮตแฟ, ฮบฮฑแฝถ แผฆฯฮฑฮฝ ฯฯ
ฮฝฮปฮฑฮปฮฟแฟฆฮฝฯฮตฯ ฯแฟท แผธฮทฯฮฟแฟฆ. 9.5. ฮบฮฑแฝถ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ แฝ ฮ ฮญฯฯฮฟฯ ฮปฮญฮณฮตฮน ฯแฟท แผธฮทฯฮฟแฟฆ แฟฌฮฑฮฒฮฒฮตฮฏ, ฮบฮฑฮปฯฮฝ แผฯฯฮนฮฝ แผกฮผแพถฯ แฝงฮดฮต ฮตแผถฮฝฮฑฮน, ฮบฮฑแฝถ ฯฮฟฮนฮฎฯฯฮผฮตฮฝ ฯฯฮตแฟฯ ฯฮบฮทฮฝฮฌฯ, ฯฮฟแฝถ ฮผฮฏฮฑฮฝ ฮบฮฑแฝถ ฮฯฯ
ฯฮตแฟ ฮผฮฏฮฑฮฝ ฮบฮฑแฝถ แผจฮปฮตฮฏแพณ ฮผฮฏฮฑฮฝ. 9.6. ฮฟแฝ ฮณแฝฐฯ แพฮดฮตฮน ฯฮฏ แผฯฮฟฮบฯฮนฮธแฟ, แผฮบฯฮฟฮฒฮฟฮน ฮณแฝฐฯ แผฮณฮญฮฝฮฟฮฝฯฮฟ. 9.7. ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ ฮฝฮตฯฮญฮปฮท แผฯฮนฯฮบฮนฮฌฮถฮฟฯ
ฯฮฑ ฮฑแฝฯฮฟแฟฯ, ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ ฯฯฮฝแฝด แผฮบ ฯแฟฯ ฮฝฮตฯฮญฮปฮทฯ ฮแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฯ
แผฑฯฯ ฮผฮฟฯ
แฝ แผฮณฮฑฯฮทฯฯฯ, แผฮบฮฟฯฮตฯฮต ฮฑแฝฯฮฟแฟฆ. 9.8. ฮบฮฑแฝถ แผฮพฮฌฯฮนฮฝฮฑ ฯฮตฯฮนฮฒฮปฮตฯฮฌฮผฮตฮฝฮฟฮน ฮฟแฝฮบฮญฯฮน ฮฟแฝฮดฮญฮฝฮฑ ฮตแผถฮดฮฟฮฝ ฮผฮตฮธสผ แผฮฑฯ
ฯแฟถฮฝ ฮตแผฐ ฮผแฝด ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ ฮผฯฮฝฮฟฮฝ.
11.1. ฮฮฑแฝถ แฝ
ฯฮต แผฮณฮณฮฏฮถฮฟฯ
ฯฮนฮฝ ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ ฮตแผฐฯ ฮฮทฮธฯฮฑฮณแฝด ฮบฮฑแฝถ ฮฮทฮธฮฑฮฝฮฏฮฑฮฝ ฯฯแฝธฯ ฯแฝธ แฝฯฮฟฯ ฯแฟถฮฝ แผฮปฮฑฮนแฟถฮฝ, แผฯฮฟฯฯฮญฮปฮปฮตฮน ฮดฯฮฟ ฯแฟถฮฝ ฮผฮฑฮธฮทฯแฟถฮฝ ฮฑแฝฯฮฟแฟฆ 1
1.2. ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯฮฟแฟฯ แฝฯฮฌฮณฮตฯฮต ฮตแผฐฯ ฯแฝดฮฝ ฮบฯฮผฮทฮฝ ฯแฝดฮฝ ฮบฮฑฯฮญฮฝฮฑฮฝฯฮน แฝฮผแฟถฮฝ, ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ ฮตแผฐฯฯฮฟฯฮตฯ
ฯฮผฮตฮฝฮฟฮน ฮตแผฐฯ ฮฑแฝฯแฝดฮฝ ฮตแฝฯฮฎฯฮตฯฮต ฯแฟถฮปฮฟฮฝ ฮดฮตฮดฮตฮผฮญฮฝฮฟฮฝ แผฯสผ แฝฮฝ ฮฟแฝฮดฮตแฝถฯ ฮฟแฝฯฯ แผฮฝฮธฯฯฯฯฮฝ แผฮบฮฌฮธฮนฯฮตฮฝยท ฮปฯฯฮฑฯฮต ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฯฮญฯฮตฯฮต. 11.3. ฮบฮฑแฝถ แผฮฌฮฝ ฯฮนฯ แฝฮผแฟฮฝ ฮตแผดฯแฟ ฮคฮฏ ฯฮฟฮนฮตแฟฯฮต ฯฮฟแฟฆฯฮฟ; ฮตแผดฯฮฑฯฮต แฝ ฮบฯฯฮนฮฟฯ ฮฑแฝฯฮฟแฟฆ ฯฯฮตฮฏฮฑฮฝ แผฯฮตฮนยท ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ ฮฑแฝฯแฝธฮฝ แผฯฮฟฯฯฮญฮปฮปฮตฮน ฯฮฌฮปฮนฮฝ แฝงฮดฮต. 11.4. ฮบฮฑแฝถ แผฯแฟฮปฮธฮฟฮฝ ฮบฮฑแฝถ ฮตแฝฯฮฟฮฝ ฯแฟถฮปฮฟฮฝ ฮดฮตฮดฮตฮผฮญฮฝฮฟฮฝ ฯฯแฝธฯ ฮธฯฯฮฑฮฝ แผฮพฯ แผฯแฝถ ฯฮฟแฟฆ แผฮผฯฯฮดฮฟฯ
, ฮบฮฑแฝถ ฮปฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯฯฮฝ. 11.5. ฮบฮฑฮฏ ฯฮนฮฝฮตฯ ฯแฟถฮฝ แผฮบฮตแฟ แผฯฯฮทฮบฯฯฯฮฝ แผฮปฮตฮณฮฟฮฝ ฮฑแฝฯฮฟแฟฯ ฮคฮฏ ฯฮฟฮนฮตแฟฯฮต ฮปฯฮฟฮฝฯฮตฯ ฯแฝธฮฝ ฯแฟถฮปฮฟฮฝ; 11.6. ฮฟแผฑ ฮดแฝฒ ฮตแผถฯฮฑฮฝ ฮฑแฝฯฮฟแฟฯ ฮบฮฑฮธแฝผฯ ฮตแผถฯฮตฮฝ แฝ แผธฮทฯฮฟแฟฆฯยท ฮบฮฑแฝถ แผฯแฟฮบฮฑฮฝ ฮฑแฝฯฮฟฯฯ. 11.7. ฮบฮฑแฝถ ฯฮญฯฮฟฯ
ฯฮนฮฝ ฯแฝธฮฝ ฯแฟถฮปฮฟฮฝ ฯฯแฝธฯ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ, ฮบฮฑแฝถ แผฯฮนฮฒฮฌฮปฮปฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฟท ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ ฮฑแฝฯแฟถฮฝ, ฮบฮฑแฝถ แผฮบฮฌฮธฮนฯฮตฮฝ แผฯสผ ฮฑแฝฯฯฮฝ. 11.8. ฮบฮฑแฝถ ฯฮฟฮปฮปฮฟแฝถ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ ฮฑแฝฯแฟถฮฝ แผฯฯฯฯฯฮฑฮฝ ฮตแผฐฯ ฯแฝดฮฝ แฝฮดฯฮฝ, แผฮปฮปฮฟฮน ฮดแฝฒ ฯฯฮนฮฒฮฌฮดฮฑฯ ฮบฯฯฮฑฮฝฯฮตฯ แผฮบ ฯแฟถฮฝ แผฮณฯแฟถฮฝ. 11.9. ฮบฮฑแฝถ ฮฟแผฑ ฯฯฮฟฮฌฮณฮฟฮฝฯฮตฯ ฮบฮฑแฝถ ฮฟแผฑ แผฮบฮฟฮปฮฟฯ
ฮธฮฟแฟฆฮฝฯฮตฯ แผฮบฯฮฑฮถฮฟฮฝ แฝฉฯฮฑฮฝฮฝฮฌยท ฮแฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ แฝ แผฯฯฯฮผฮตฮฝฮฟฯ แผฮฝ แฝฮฝฯฮผฮฑฯฮน ฮฯ
ฯฮฏฮฟฯ
ยท
11.10. ฮแฝฮปฮฟฮณฮทฮผฮญฮฝฮท แผก แผฯฯฮฟฮผฮญฮฝฮท ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ แผกฮผแฟถฮฝ ฮฮฑฯ
ฮตฮฏฮดยท แฝฉฯฮฑฮฝฮฝแฝฐ แผฮฝ ฯฮฟแฟฯ แฝฯฮฏฯฯฮฟฮนฯ.
11.11. ฮฮฑแฝถ ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ ฮตแผฐฯ ฯแฝธ แผฑฮตฯฯฮฝยท ฮบฮฑแฝถ ฯฮตฯฮนฮฒฮปฮตฯฮฌฮผฮตฮฝฮฟฯ ฯฮฌฮฝฯฮฑ แฝฯแฝฒ แผคฮดฮท ฮฟแฝฯฮทฯ ฯแฟฯ แฝฅฯฮฑฯ แผฮพแฟฮปฮธฮตฮฝ ฮตแผฐฯ ฮฮทฮธฮฑฮฝฮฏฮฑฮฝ ฮผฮตฯแฝฐ ฯแฟถฮฝ ฮดฯฮดฮตฮบฮฑ.
11.15. ฮฮฑแฝถ แผฯฯฮฟฮฝฯฮฑฮน ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ. ฮฮฑแฝถ ฮตแผฐฯฮตฮปฮธแฝผฮฝ ฮตแผฐฯ ฯแฝธ แผฑฮตฯแฝธฮฝ แผคฯฮพฮฑฯฮฟ แผฮบฮฒฮฌฮปฮปฮตฮนฮฝ ฯฮฟแฝบฯ ฯฯฮปฮฟแฟฆฮฝฯฮฑฯ ฮบฮฑแฝถ ฯฮฟแฝบฯ แผฮณฮฟฯฮฌฮถฮฟฮฝฯฮฑฯ แผฮฝ ฯแฟท แผฑฮตฯแฟท, ฮบฮฑแฝถ ฯแฝฐฯ ฯฯฮฑฯฮญฮถฮฑฯ ฯแฟถฮฝ ฮบฮฟฮปฮปฯ
ฮฒฮนฯฯแฟถฮฝ ฮบฮฑแฝถ ฯแฝฐฯ ฮบฮฑฮธฮญฮดฯฮฑฯ ฯแฟถฮฝ ฯฯฮปฮฟฯฮฝฯฯฮฝ ฯแฝฐฯ ฯฮตฯฮนฯฯฮตฯแฝฐฯ ฮบฮฑฯฮญฯฯฯฮตฯฮตฮฝ
11.16. ฮบฮฑแฝถ ฮฟแฝฮบ แผคฯฮนฮตฮฝ แผตฮฝฮฑ ฯฮนฯ ฮดฮนฮตฮฝฮญฮณฮบแฟ ฯฮบฮตแฟฆฮฟฯ ฮดฮนแฝฐ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ,
11.17. ฮบฮฑแฝถ แผฮดฮฏฮดฮฑฯฮบฮตฮฝ ฮบฮฑแฝถ แผฮปฮตฮณฮตฮฝ ฮแฝ ฮณฮญฮณฯฮฑฯฯฮฑฮน แฝ
ฯฮน แฝ ฮฟแผถฮบฯฯ ฮผฮฟฯ
ฮฟแผถฮบฮฟฯ ฯฯฮฟฯฮตฯ
ฯแฟฯ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน ฯแพถฯฮนฮฝ ฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ; แฝฮผฮตแฟฯ ฮดแฝฒ ฯฮตฯฮฟฮนฮฎฮบฮฑฯฮต ฮฑแฝฯแฝธฮฝ ฯฯฮฎฮปฮฑฮนฮฟฮฝ ฮปแฟฯฯแฟถฮฝ.
12.42. ฮบฮฑแฝถ แผฮปฮธฮฟแฟฆฯฮฑ ฮผฮฏฮฑ ฯฮฎฯฮฑ ฯฯฯฯแฝด แผฮฒฮฑฮปฮตฮฝ ฮปฮตฯฯแฝฐ ฮดฯฮฟ, แฝ
แผฯฯฮนฮฝ ฮบฮฟฮดฯฮฌฮฝฯฮทฯ.
14.10. ฮฮฑแฝถ แผธฮฟฯฮดฮฑฯ แผธฯฮบฮฑฯฮนแฝผฮธ แฝ ฮตแผทฯ ฯแฟถฮฝ ฮดฯฮดฮตฮบฮฑ แผฯแฟฮปฮธฮตฮฝ ฯฯแฝธฯ ฯฮฟแฝบฯ แผฯฯฮนฮตฯฮตแฟฯ แผตฮฝฮฑ ฮฑแฝฯแฝธฮฝ ฯฮฑฯฮฑฮดฮฟแฟ ฮฑแฝฯฮฟแฟฯ. 14.11. ฮฟแผฑ ฮดแฝฒ แผฮบฮฟฯฯฮฑฮฝฯฮตฯ แผฯฮฌฯฮทฯฮฑฮฝ ฮบฮฑแฝถ แผฯฮทฮณฮณฮตฮฏฮปฮฑฮฝฯฮฟ ฮฑแฝฯแฟท แผฯฮณฯฯฮนฮฟฮฝ ฮดฮฟแฟฆฮฝฮฑฮน. ฮบฮฑแฝถ แผฮถฮฎฯฮตฮน ฯแฟถฯ ฮฑแฝฯแฝธฮฝ ฮตแฝฮบฮฑฮฏฯฯฯ ฯฮฑฯฮฑฮดฮฟแฟ.
14.21. แฝ
ฯฮน แฝ ฮผแฝฒฮฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
แฝฯฮฌฮณฮตฮน ฮบฮฑฮธแฝผฯ ฮณฮญฮณฯฮฑฯฯฮฑฮน ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆ, ฮฟแฝฮฑแฝถ ฮดแฝฒ ฯแฟท แผฮฝฮธฯฯฯแฟณ แผฮบฮตฮฏฮฝแฟณ ฮดฮนสผ ฮฟแฝ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฯฮฑฯฮฑฮดฮฏฮดฮฟฯฮฑฮนยท ฮบฮฑฮปแฝธฮฝ ฮฑแฝฯแฟท ฮตแผฐ ฮฟแฝฮบ แผฮณฮตฮฝฮฝฮฎฮธฮท แฝ แผฮฝฮธฯฯฯฮฟฯ แผฮบฮตแฟฮฝฮฟฯ.
14.34. ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯฮฟแฟฯ ฮ ฮตฯฮฏฮปฯ
ฯฯฯ แผฯฯฮนฮฝ แผก ฯฯ
ฯฮฎ ฮผฮฟฯ
แผฯฯ ฮธฮฑฮฝฮฌฯฮฟฯ
ยท ฮผฮตฮฏฮฝฮฑฯฮต แฝงฮดฮต ฮบฮฑแฝถ ฮณฯฮทฮณฮฟฯฮตแฟฯฮต.
14.43. ฮฮฑแฝถ ฮตแฝฮธแฝบฯ แผฯฮน ฮฑแฝฯฮฟแฟฆ ฮปฮฑฮปฮฟแฟฆฮฝฯฮฟฯ ฯฮฑฯฮฑฮณฮฏฮฝฮตฯฮฑฮน แฝ แผธฮฟฯฮดฮฑฯ ฮตแผทฯ ฯแฟถฮฝ ฮดฯฮดฮตฮบฮฑ ฮบฮฑแฝถ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ แฝฯฮปฮฟฯ ฮผฮตฯแฝฐ ฮผฮฑฯฮฑฮนฯแฟถฮฝ ฮบฮฑแฝถ ฮพฯฮปฯฮฝ ฯฮฑฯแฝฐ ฯแฟถฮฝ แผฯฯฮนฮตฯฮญฯฮฝ ฮบฮฑแฝถ ฯแฟถฮฝ ฮณฯฮฑฮผฮผฮฑฯฮญฯฮฝ ฮบฮฑแฝถ ฯแฟถฮฝ ฯฯฮตฯฮฒฯ
ฯฮญฯฯฮฝ. 14.44. ฮดฮตฮดฯฮบฮตฮน ฮดแฝฒ แฝ ฯฮฑฯฮฑฮดฮนฮดฮฟแฝบฯ ฮฑแฝฯแฝธฮฝ ฯฯฯฯฮทฮผฮฟฮฝ ฮฑแฝฯฮฟแฟฯ ฮปฮญฮณฯฮฝ แฝฮฝ แผฮฝ ฯฮนฮปฮฎฯฯ ฮฑแฝฯฯฯ แผฯฯฮนฮฝยท ฮบฯฮฑฯฮฎฯฮฑฯฮต ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ แผฯฮฌฮณฮตฯฮต แผฯฯฮฑฮปแฟถฯ. 14.45. ฮบฮฑแฝถ แผฮปฮธแฝผฮฝ ฮตแฝฮธแฝบฯ ฯฯฮฟฯฮตฮปฮธแฝผฮฝ ฮฑแฝฯแฟท ฮปฮญฮณฮตฮน แฟฌฮฑฮฒฮฒฮตฮฏ, ฮบฮฑแฝถ ฮบฮฑฯฮตฯฮฏฮปฮทฯฮตฮฝ ฮฑแฝฯฯฮฝ.
14.49. ฮบฮฑฮธสผ แผกฮผฮญฯฮฑฮฝ แผคฮผฮทฮฝ ฯฯแฝธฯ แฝฮผแพถฯ แผฮฝ ฯแฟท แผฑฮตฯแฟท ฮดฮนฮดฮฌฯฮบฯฮฝ ฮบฮฑแฝถ ฮฟแฝฮบ แผฮบฯฮฑฯฮฎฯฮฑฯฮญ ฮผฮตยท แผฮปฮปสผ แผตฮฝฮฑ ฯฮปฮทฯฯฮธแฟถฯฮนฮฝ ฮฑแผฑ ฮณฯฮฑฯฮฑฮฏ. 14.50. ฮบฮฑแฝถ แผฯฮญฮฝฯฮตฯ ฮฑแฝฯแฝธฮฝ แผฯฯ
ฮณฮฟฮฝ ฯฮฌฮฝฯฮตฯ.''. 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: โข Armozel, betrayal by Judas โข Fragments of Papias, and Judas โข Jesus, betrayal by Judas of โข Jesus, relationship with Judas of โข Judah โข Judah (biblical) โข Judah (person) โข Judah Maccabee โข Judah the Patriarch, Judaic traditions, law in โข Judas โข Judas Iscariot โข Judas Maccabaeus โข Judas Maccabaeus, Judith, Book of โข Judas, โข Judas, Biblical appearances of โข Judas, New Testament appearances of โข Judas, as one of the twelve disciples โข Judas, as thirteenth demon โข Judas, betrayal of Jesus by โข Judas, comparison with Thomas of โข Judas, death of โข Judas, departure from the Last Supper of โข Judas, designation of Jesus as โRabbiโ by โข Judas, dual nature of โข Judas, function of figure of โข Judas, motivation and knowledge in actions โข Judas, name of โข Judas, rehabilitation of โข Judas, relationship with Jesus of โข Judas, separation from other disciples of โข Judas, special knowledge of โข Judas, the thirty pieces of silver of โข Judas, visions of โข Jude, letter of โข Judea, Judah โข Onan (son of Judah) โข Tamar (daughter-in-law of Judah), daughter of Aram โข Tamar (daughter-in-law of Judah), daughter of Mardi โข Tamar (daughter-in-law of Judah), daughter of Shem โข Tamar and Judah โข Testament of Judah โข Thomas, comparison to Judas of โข betrayal of Jesus, role of Judas in โข demons, Judas as the thirteenth โข disciples, replacement of Judas among โข disciples, separation of Judas from โข dramatic effects, in the Gospel of Judas โข dramatic effects, in the Gospel of Judas, of invisible action โข dramatic effects, in the Gospel of Judas, of the double denouement โข setting, of the Gospel of Judas โข sources, of the Gospel of Judas, in opening and closing โข sources, of the Gospel of Judas, laughter of Jesus โข sources, of the Gospel of Judas, parable of the sower โข 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. แผธฮฟฯฮดฮฑฯ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ ฮฆฮฑฯแฝฒฯ ฮบฮฑแฝถ ฯแฝธฮฝ ฮฮฑฯแฝฐ แผฮบ ฯแฟฯ ฮฮฌฮผฮฑฯ, ฮฆฮฑฯแฝฒฯ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผฯฯฯฮผ, แผฯฯแฝผฮผ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผฯฮฌฮผ, 1.4. แผฯแฝฐฮผ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผฮผฮนฮฝฮฑฮดฮฌฮฒ, แผฮผฮนฮฝฮฑฮดแฝฐฮฒ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ ฮฮฑฮฑฯฯฯฮฝ, ฮฮฑฮฑฯฯแฝผฮฝ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ ฮฃฮฑฮปฮผฯฮฝ, 1.5. ฮฃฮฑฮปฮผแฝผฮฝ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ ฮฮฟแฝฒฯ แผฮบ ฯแฟฯ แฟฌฮฑฯฮฌฮฒ, ฮฮฟแฝฒฯ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผธฯฮฒแฝดฮด แผฮบ ฯแฟฯ แฟฌฮฟฯฮธ, แผธฯฮฒแฝดฮด ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผธฮตฯฯฮฑฮฏ, 1.6. แผธฮตฯฯฮฑแฝถ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ ฮฮฑฯ
ฮตแฝถฮด ฯแฝธฮฝ ฮฒฮฑฯฮนฮปฮญฮฑ. ฮฮฑฯ
ฮตแฝถฮด ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ ฮฃฮฟฮปฮฟฮผแฟถฮฝฮฑ แผฮบ ฯแฟฯ ฯฮฟแฟฆ ฮแฝฯฮฏฮฟฯ
,
1.23. แผธฮดฮฟแฝบ แผก ฯฮฑฯฮธฮญฮฝฮฟฯ แผฮฝ ฮณฮฑฯฯฯแฝถ แผฮพฮตฮน ฮบฮฑแฝถ ฯฮญฮพฮตฯฮฑฮน ฯ
แผฑฯฮฝ, ฮบฮฑแฝถ ฮบฮฑฮปฮญฯฮฟฯ
ฯฮนฮฝ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฮฑแฝฯฮฟแฟฆ แผฮผฮผฮฑฮฝฮฟฯ
ฮฎฮปยท แฝ
แผฯฯฮนฮฝ ฮผฮตฮธฮตฯฮผฮทฮฝฮตฯ
ฯฮผฮตฮฝฮฟฮฝ ฮฮตฮธสผ แผกฮผแฟถฮฝ แฝ ฮธฮตฯฯ.
2.13. แผฮฝฮฑฯฯฯฮทฯฮฌฮฝฯฯฮฝ ฮดแฝฒ ฮฑแฝฯแฟถฮฝ แผฐฮดฮฟแฝบ แผฮณฮณฮตฮปฮฟฯ ฮฯ
ฯฮฏฮฟฯ
ฯฮฑฮฏฮฝฮตฯฮฑฮน ฮบฮฑฯสผ แฝฮฝฮฑฯ ฯแฟท แผธฯฯแฝดฯ ฮปฮญฮณฯฮฝ แผฮณฮตฯฮธฮตแฝถฯ ฯฮฑฯฮฌฮปฮฑฮฒฮต ฯแฝธ ฯฮฑฮนฮดฮฏฮฟฮฝ ฮบฮฑแฝถ ฯแฝดฮฝ ฮผฮทฯฮญฯฮฑ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฯฮตแฟฆฮณฮต ฮตแผฐฯ ฮแผดฮณฯ
ฯฯฮฟฮฝ, ฮบฮฑแฝถ แผดฯฮธฮน แผฮบฮตแฟ แผฯฯ แผฮฝ ฮตแผดฯฯ ฯฮฟฮนยท ฮผฮญฮปฮปฮตฮน ฮณแฝฐฯ แผฉฯแฟดฮดฮทฯ ฮถฮทฯฮตแฟฮฝ ฯแฝธ ฯฮฑฮนฮดฮฏฮฟฮฝ ฯฮฟแฟฆ แผฯฮฟฮปฮญฯฮฑฮน ฮฑแฝฯฯ. 2.14. แฝ ฮดแฝฒ แผฮณฮตฯฮธฮตแฝถฯ ฯฮฑฯฮญฮปฮฑฮฒฮต ฯแฝธ ฯฮฑฮนฮดฮฏฮฟฮฝ ฮบฮฑแฝถ ฯแฝดฮฝ ฮผฮทฯฮญฯฮฑ ฮฑแฝฯฮฟแฟฆ ฮฝฯ
ฮบฯแฝธฯ ฮบฮฑแฝถ แผฮฝฮตฯฯฯฮทฯฮตฮฝ ฮตแผฐฯ ฮแผดฮณฯ
ฯฯฮฟฮฝ, ฮบฮฑแฝถ แผฆฮฝ แผฮบฮตแฟ แผฯฯ ฯแฟฯ ฯฮตฮปฮตฯ
ฯแฟฯ แผฉฯแฟดฮดฮฟฯ
ยท 2.15. แผตฮฝฮฑ ฯฮปฮทฯฯฮธแฟ ฯแฝธ แฟฅฮทฮธแฝฒฮฝ แฝฯแฝธ ฮฯ
ฯฮฏฮฟฯ
ฮดฮนแฝฐ ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
ฮปฮญฮณฮฟฮฝฯฮฟฯ แผฮพ ฮแผฐฮณฯฯฯฮฟฯ
แผฮบฮฌฮปฮตฯฮฑ ฯแฝธฮฝ ฯ
แผฑฯฮฝ ฮผฮฟฯ
.
2.22. แผฮบฮฟฯฯฮฑฯ ฮดแฝฒ แฝ
ฯฮน แผฯฯฮญฮปฮฑฮฟฯ ฮฒฮฑฯฮนฮปฮตฯฮตฮน ฯแฟฯ แผธฮฟฯ
ฮดฮฑฮฏฮฑฯ แผฮฝฯแฝถ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ ฮฑแฝฯฮฟแฟฆ แผฉฯแฟดฮดฮฟฯ
แผฯฮฟฮฒฮฎฮธฮท แผฮบฮตแฟ แผฯฮตฮปฮธฮตแฟฮฝยท ฯฯฮทฮผฮฑฯฮนฯฮธฮตแฝถฯ ฮดแฝฒ ฮบฮฑฯสผ แฝฮฝฮฑฯ แผฮฝฮตฯฯฯฮทฯฮตฮฝ ฮตแผฐฯ ฯแฝฐ ฮผฮญฯฮท ฯแฟฯ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฯ,
5.17. ฮแฝด ฮฝฮฟฮผฮฏฯฮทฯฮต แฝ
ฯฮน แผฆฮปฮธฮฟฮฝ ฮบฮฑฯฮฑฮปแฟฆฯฮฑฮน ฯแฝธฮฝ ฮฝฯฮผฮฟฮฝ แผข ฯฮฟแฝบฯ ฯฯฮฟฯฮฎฯฮฑฯยท ฮฟแฝฮบ แผฆฮปฮธฮฟฮฝ ฮบฮฑฯฮฑฮปแฟฆฯฮฑฮน แผฮปฮปแฝฐ ฯฮปฮทฯแฟถฯฮฑฮนยท 5.18. แผฮผแฝดฮฝ ฮณแฝฐฯ ฮปฮญฮณฯ แฝฮผแฟฮฝ, แผฯฯ แผฮฝ ฯฮฑฯฮญฮปฮธแฟ แฝ ฮฟแฝฯฮฑฮฝแฝธฯ ฮบฮฑแฝถ แผก ฮณแฟ, แผฐแฟถฯฮฑ แผฮฝ แผข ฮผฮฏฮฑ ฮบฮตฯฮญฮฑ ฮฟแฝ ฮผแฝด ฯฮฑฯฮญฮปฮธแฟ แผฯแฝธ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
แผฯฯ แผฮฝ ฯฮฌฮฝฯฮฑ ฮณฮญฮฝฮทฯฮฑฮน. 5.19. แฝฯ แผแฝฐฮฝ ฮฟแฝฮฝ ฮปฯฯแฟ ฮผฮฏฮฑฮฝ ฯแฟถฮฝ แผฮฝฯฮฟฮปแฟถฮฝ ฯฮฟฯฯฯฮฝ ฯแฟถฮฝ แผฮปฮฑฯฮฏฯฯฯฮฝ ฮบฮฑแฝถ ฮดฮนฮดฮฌฮพแฟ ฮฟแฝฯฯฯ ฯฮฟแฝบฯ แผฮฝฮธฯฯฯฮฟฯ
ฯ, แผฮปฮฌฯฮนฯฯฮฟฯ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน แผฮฝ ฯแฟ ฮฒฮฑฯฮนฮปฮตฮฏแพณ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝยท แฝฯ ฮดสผ แผฮฝ ฯฮฟฮนฮฎฯแฟ ฮบฮฑแฝถ ฮดฮนฮดฮฌฮพแฟ, ฮฟแฝฯฮฟฯ ฮผฮญฮณฮฑฯ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน แผฮฝ ฯแฟ ฮฒฮฑฯฮนฮปฮตฮฏแพณ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ. 5.20. ฮปฮญฮณฯ ฮณแฝฐฯ แฝฮผแฟฮฝ แฝ
ฯฮน แผแฝฐฮฝ ฮผแฝด ฯฮตฯฮนฯฯฮตฯฯแฟ แฝฮผแฟถฮฝ แผก ฮดฮนฮบฮฑฮนฮฟฯฯฮฝฮท ฯฮปฮตแฟฮฟฮฝ ฯแฟถฮฝ ฮณฯฮฑฮผฮผฮฑฯฮญฯฮฝ ฮบฮฑแฝถ ฮฆฮฑฯฮนฯฮฑฮฏฯฮฝ, ฮฟแฝ ฮผแฝด ฮตแผฐฯฮญฮปฮธฮทฯฮต ฮตแผฐฯ ฯแฝดฮฝ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ.
9.24. แผฮปฮตฮณฮตฮฝ แผฮฝฮฑฯฯฯฮตแฟฯฮต, ฮฟแฝ ฮณแฝฐฯ แผฯฮญฮธฮฑฮฝฮตฮฝ ฯแฝธ ฮบฮฟฯฮฌฯฮนฮฟฮฝ แผฮปฮปแฝฐ ฮบฮฑฮธฮตฯฮดฮตฮนยท ฮบฮฑแฝถ ฮบฮฑฯฮตฮณฮญฮปฯฮฝ ฮฑแฝฯฮฟแฟฆ.
12.1. แผฮฝ แผฮบฮตฮฏฮฝแฟณ ฯแฟท ฮบฮฑฮนฯแฟท แผฯฮฟฯฮตฯฮธฮท แฝ แผธฮทฯฮฟแฟฆฯ ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝ ฮดฮนแฝฐ ฯแฟถฮฝ ฯฯฮฟฯฮฏฮผฯฮฝยท ฮฟแผฑ ฮดแฝฒ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ แผฯฮตฮฏฮฝฮฑฯฮฑฮฝ, ฮบฮฑแฝถ แผคฯฮพฮฑฮฝฯฮฟ ฯฮฏฮปฮปฮตฮนฮฝ ฯฯฮฌฯฯ
ฮฑฯ ฮบฮฑแฝถ แผฯฮธฮฏฮตฮนฮฝ. 12.2. ฮฟแผฑ ฮดแฝฒ ฮฆฮฑฯฮนฯฮฑแฟฮฟฮน แผฐฮดฯฮฝฯฮตฯ ฮตแผถฯฮฑฮฝ ฮฑแฝฯแฟท แผธฮดฮฟแฝบ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑฮฏ ฯฮฟฯ
ฯฮฟฮนฮฟแฟฆฯฮนฮฝ แฝ ฮฟแฝฮบ แผฮพฮตฯฯฮนฮฝ ฯฮฟฮนฮตแฟฮฝ แผฮฝ ฯฮฑฮฒฮฒฮฌฯแฟณ. 12.3. แฝ ฮดแฝฒ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮแฝฮบ แผฮฝฮญฮณฮฝฯฯฮต ฯฮฏ แผฯฮฟฮฏฮทฯฮตฮฝ ฮฮฑฯ
ฮตแฝถฮด แฝ
ฯฮต แผฯฮตฮฏฮฝฮฑฯฮตฮฝ ฮบฮฑแฝถ ฮฟแผฑ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ; 12.4. ฯแฟถฯ ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮฟแผถฮบฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฯฮฟแฝบฯ แผฯฯฮฟฯ
ฯ ฯแฟฯ ฯฯฮฟฮธฮญฯฮตฯฯ แผฯฮฑฮณฮฟฮฝ, แฝ ฮฟแฝฮบ แผฮพแฝธฮฝ แผฆฮฝ ฮฑแฝฯแฟท ฯฮฑฮณฮตแฟฮฝ ฮฟแฝฮดแฝฒ ฯฮฟแฟฯ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ ฮตแผฐ ฮผแฝด ฯฮฟแฟฯ แผฑฮตฯฮตแฟฆฯฮนฮฝ ฮผฯฮฝฮฟฮนฯ; 12.5. แผข ฮฟแฝฮบ แผฮฝฮญฮณฮฝฯฯฮต แผฮฝ ฯแฟท ฮฝฯฮผแฟณ แฝ
ฯฮน ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝ ฮฟแผฑ แผฑฮตฯฮตแฟฯ แผฮฝ ฯแฟท แผฑฮตฯแฟท ฯแฝธ ฯฮฌฮฒฮฒฮฑฯฮฟฮฝ ฮฒฮตฮฒฮทฮปฮฟแฟฆฯฮนฮฝ ฮบฮฑแฝถ แผฮฝฮฑฮฏฯฮนฮฟฮฏ ฮตแผฐฯฮนฮฝ; 12.6. ฮปฮญฮณฯ ฮดแฝฒ แฝฮผแฟฮฝ แฝ
ฯฮน ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ ฮผฮตแฟฮถฯฮฝ แผฯฯฮนฮฝ แฝงฮดฮต. 12.7. ฮตแผฐ ฮดแฝฒ แผฮณฮฝฯฮบฮตฮนฯฮต ฯฮฏ แผฯฯฮนฮฝ แผฮปฮตฮฟฯ ฮธฮญฮปฯ ฮบฮฑแฝถ ฮฟแฝ ฮธฯ
ฯฮฏฮฑฮฝ, ฮฟแฝฮบ แผฮฝ ฮบฮฑฯฮตฮดฮนฮบฮฌฯฮฑฯฮต ฯฮฟแฝบฯ แผฮฝฮฑฮนฯฮฏฮฟฯ
ฯ. 12.8. ฮบฯฯฮนฮฟฯ ฮณฮฌฯ แผฯฯฮนฮฝ ฯฮฟแฟฆ ฯฮฑฮฒฮฒฮฌฯฮฟฯ
แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
.
13.55. ฮฟแฝฯ ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฯฮฟแฟฆ ฯฮญฮบฯฮฟฮฝฮฟฯ ฯ
แผฑฯฯ; ฮฟแฝฯ แผก ฮผฮฎฯฮทฯ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฮตฯฮฑฮน ฮฮฑฯฮนแฝฐฮผ ฮบฮฑแฝถ ฮฟแผฑ แผฮดฮตฮปฯฮฟแฝถ ฮฑแฝฯฮฟแฟฆ แผธฮฌฮบฯฮฒฮฟฯ ฮบฮฑแฝถ แผธฯฯแฝดฯ ฮบฮฑแฝถ ฮฃฮฏฮผฯฮฝ ฮบฮฑแฝถ แผธฮฟฯฮดฮฑฯ;
19.5. ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ แผฮฝฮตฮบฮฑ ฯฮฟฯฯฮฟฯ
ฮบฮฑฯฮฑฮปฮตฮฏฯฮตฮน แผฮฝฮธฯฯฯฮฟฯ ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ ฮบฮฑแฝถ ฯแฝดฮฝ ฮผฮทฯฮญฯฮฑ ฮบฮฑแฝถ ฮบฮฟฮปฮปฮทฮธฮฎฯฮตฯฮฑฮน ฯแฟ ฮณฯ
ฮฝฮฑฮนฮบแฝถ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ แผฯฮฟฮฝฯฮฑฮน ฮฟแผฑ ฮดฯฮฟ ฮตแผฐฯ ฯฮฌฯฮบฮฑ ฮผฮฏฮฑฮฝ;
21.1. ฮฮฑแฝถ แฝ
ฯฮต แผคฮณฮณฮนฯฮฑฮฝ ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ ฮบฮฑแฝถ แผฆฮปฮธฮฟฮฝ ฮตแผฐฯ ฮฮทฮธฯฮฑฮณแฝด ฮตแผฐฯ ฯแฝธ แฝฯฮฟฯ ฯแฟถฮฝ แผฮปฮฑฮนแฟถฮฝ, ฯฯฯฮต แผธฮทฯฮฟแฟฆฯ แผฯฮญฯฯฮตฮนฮปฮตฮฝ ฮดฯฮฟ ฮผฮฑฮธฮทฯแฝฐฯ 21.2. ฮปฮญฮณฯฮฝ ฮฑแฝฯฮฟแฟฯ ฮ ฮฟฯฮตฯฮตฯฮธฮต ฮตแผฐฯ ฯแฝดฮฝ ฮบฯฮผฮทฮฝ ฯแฝดฮฝ ฮบฮฑฯฮญฮฝฮฑฮฝฯฮน แฝฮผแฟถฮฝ, ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ ฮตแฝฯฮฎฯฮตฯฮต แฝฮฝฮฟฮฝ ฮดฮตฮดฮตฮผฮญฮฝฮทฮฝ ฮบฮฑแฝถ ฯแฟถฮปฮฟฮฝ ฮผฮตฯสผ ฮฑแฝฯแฟฯยท ฮปฯฯฮฑฮฝฯฮตฯ แผฮณฮฌฮณฮตฯฮญ ฮผฮฟฮน. 2
1.3. ฮบฮฑแฝถ แผฮฌฮฝ ฯฮนฯ แฝฮผแฟฮฝ ฮตแผดฯแฟ ฯฮน, แผฯฮตแฟฯฮต แฝ
ฯฮน แฝ ฮบฯฯฮนฮฟฯ ฮฑแฝฯแฟถฮฝ ฯฯฮตฮฏฮฑฮฝ แผฯฮตฮนยท ฮตแฝฮธแฝบฯ ฮดแฝฒ แผฯฮฟฯฯฮตฮปฮตแฟ ฮฑแฝฯฮฟฯฯ. 21.4. ฮคฮฟแฟฆฯฮฟ ฮดแฝฒ ฮณฮญฮณฮฟฮฝฮตฮฝ แผตฮฝฮฑ ฯฮปฮทฯฯฮธแฟ ฯแฝธ แฟฅฮทฮธแฝฒฮฝ ฮดฮนแฝฐ ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
ฮปฮญฮณฮฟฮฝฯฮฟฯ 21.5. ฮแผดฯฮฑฯฮต ฯแฟ ฮธฯ
ฮณฮฑฯฯแฝถ ฮฃฮนฯฮฝ แผธฮดฮฟแฝบ แฝ ฮฒฮฑฯฮนฮปฮตฯฯ ฯฮฟฯ
แผฯฯฮตฯฮฑฮฏ ฯฮฟฮน ฯฯฮฑแฟขฯ ฮบฮฑแฝถ แผฯฮนฮฒฮตฮฒฮทฮบแฝผฯ แผฯแฝถ แฝฮฝฮฟฮฝ ฮบฮฑแฝถ แผฯแฝถ ฯแฟถฮปฮฟฮฝ ฯ
แผฑแฝธฮฝ แฝฯฮฟฮถฯ
ฮณฮฏฮฟฯ
. 21.6. ฮ ฮฟฯฮตฯ
ฮธฮญฮฝฯฮตฯ ฮดแฝฒ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮบฮฑแฝถ ฯฮฟฮนฮฎฯฮฑฮฝฯฮตฯ ฮบฮฑฮธแฝผฯ ฯฯ
ฮฝฮญฯฮฑฮพฮตฮฝ ฮฑแฝฯฮฟแฟฯ แฝ แผธฮทฯฮฟแฟฆฯ แผคฮณฮฑฮณฮฟฮฝ ฯแฝดฮฝ แฝฮฝฮฟฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ ฯแฟถฮปฮฟฮฝ, 21.7. ฮบฮฑแฝถ แผฯฮญฮธฮทฮบฮฑฮฝ แผฯสผ ฮฑแฝฯแฟถฮฝ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ, ฮบฮฑแฝถ แผฯฮตฮบฮฌฮธฮนฯฮตฮฝ แผฯฮฌฮฝฯ ฮฑแฝฯแฟถฮฝ. 21.8. แฝ ฮดแฝฒ ฯฮปฮตแฟฯฯฮฟฯ แฝฯฮปฮฟฯ แผฯฯฯฯฯฮฑฮฝ แผฮฑฯ
ฯแฟถฮฝ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ แผฮฝ ฯแฟ แฝฮดแฟท, แผฮปฮปฮฟฮน ฮดแฝฒ แผฮบฮฟฯฯฮฟฮฝ ฮบฮปฮฌฮดฮฟฯ
ฯ แผฯแฝธ ฯแฟถฮฝ ฮดฮญฮฝฮดฯฯฮฝ ฮบฮฑแฝถ แผฯฯฯฯฮฝฮฝฯ
ฮฟฮฝ แผฮฝ ฯแฟ แฝฮดแฟท. 21.9. ฮฟแผฑ ฮดแฝฒ แฝฯฮปฮฟฮน ฮฟแผฑ ฯฯฮฟฮฌฮณฮฟฮฝฯฮตฯ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฮฟแผฑ แผฮบฮฟฮปฮฟฯ
ฮธฮฟแฟฆฮฝฯฮตฯ แผฮบฯฮฑฮถฮฟฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ แฝฉฯฮฑฮฝฮฝแฝฐ ฯแฟท ฯ
แผฑแฟท ฮฮฑฯ
ฮตฮฏฮดยท ฮแฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ แฝ แผฯฯฯฮผฮตฮฝฮฟฯ แผฮฝ แฝฮฝฯฮผฮฑฯฮน ฮฯ
ฯฮฏฮฟฯ
ยท แฝฉฯฮฑฮฝฮฝแฝฐ แผฮฝ ฯฮฟแฟฯ แฝฯฮฏฯฯฮฟฮนฯ.
26.14. ฮคฯฯฮต ฯฮฟฯฮตฯ
ฮธฮตแฝถฯ ฮตแผทฯ ฯแฟถฮฝ ฮดฯฮดฮตฮบฮฑ, แฝ ฮปฮตฮณฯฮผฮตฮฝฮฟฯ แผธฮฟฯฮดฮฑฯ แผธฯฮบฮฑฯฮนฯฯฮทฯ, ฯฯแฝธฯ ฯฮฟแฝบฯ แผฯฯฮนฮตฯฮตแฟฯ 26.15. ฮตแผถฯฮตฮฝ ฮคฮฏ ฮธฮญฮปฮตฯฮญ ฮผฮฟฮน ฮดฮฟแฟฆฮฝฮฑฮน ฮบแผฮณแฝผ แฝฮผแฟฮฝ ฯฮฑฯฮฑฮดฯฯฯ ฮฑแฝฯฯฮฝ; ฮฟแผฑ ฮดแฝฒ แผฯฯฮทฯฮฑฮฝ ฮฑแฝฯแฟท ฯฯฮนฮฌฮบฮฟฮฝฯฮฑ แผฯฮณฯฯฮนฮฑ. 26.16. ฮบฮฑแฝถ แผฯแฝธ ฯฯฯฮต แผฮถฮฎฯฮตฮน ฮตแฝฮบฮฑฮนฯฮฏฮฑฮฝ แผตฮฝฮฑ ฮฑแฝฯแฝธฮฝ ฯฮฑฯฮฑฮดแฟท.
26.21. ฮบฮฑแฝถ แผฯฮธฮนฯฮฝฯฯฮฝ ฮฑแฝฯแฟถฮฝ ฮตแผถฯฮตฮฝ แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฮตแผทฯ แผฮพ แฝฮผแฟถฮฝ ฯฮฑฯฮฑฮดฯฯฮตฮน ฮผฮต.
26.23. แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ แฝ แผฮผฮฒฮฌฯฮฑฯ ฮผฮตฯสผ แผฮผฮฟแฟฆ ฯแฝดฮฝ ฯฮตแฟฯฮฑ แผฮฝ ฯแฟท ฯฯฯ
ฮฒฮปฮฏแฟณ ฮฟแฝฯฯฯ ฮผฮต ฯฮฑฯฮฑฮดฯฯฮตฮนยท 26.24. แฝ ฮผแฝฒฮฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
แฝฯฮฌฮณฮตฮน ฮบฮฑฮธแฝผฯ ฮณฮญฮณฯฮฑฯฯฮฑฮน ฯฮตฯแฝถ ฮฑแฝฯฮฟแฟฆ, ฮฟแฝฮฑแฝถ ฮดแฝฒ ฯแฟท แผฮฝฮธฯฯฯแฟณ แผฮบฮตฮฏฮฝแฟณ ฮดฮนสผ ฮฟแฝ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฯฮฑฯฮฑฮดฮฏฮดฮฟฯฮฑฮนยท ฮบฮฑฮปแฝธฮฝ แผฆฮฝ ฮฑแฝฯแฟท ฮตแผฐ ฮฟแฝฮบ แผฮณฮตฮฝฮฝฮฎฮธฮท แฝ แผฮฝฮธฯฯฯฮฟฯ แผฮบฮตแฟฮฝฮฟฯ. 26.25. แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮดแฝฒ แผธฮฟฯฮดฮฑฯ แฝ ฯฮฑฯฮฑฮดฮนฮดฮฟแฝบฯ ฮฑแฝฯแฝธฮฝ ฮตแผถฯฮตฮฝ ฮฮฎฯฮน แผฮณฯ ฮตแผฐฮผฮน, แฟฅฮฑฮฒฮฒฮตฮฏ; ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮฃแฝบ ฮตแผถฯฮฑฯ.
26.47. ฮฮฑแฝถ แผฯฮน ฮฑแฝฯฮฟแฟฆ ฮปฮฑฮปฮฟแฟฆฮฝฯฮฟฯ แผฐฮดฮฟแฝบ แผธฮฟฯฮดฮฑฯ ฮตแผทฯ ฯแฟถฮฝ ฮดฯฮดฮตฮบฮฑ แผฆฮปฮธฮตฮฝ ฮบฮฑแฝถ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ แฝฯฮปฮฟฯ ฯฮฟฮปแฝบฯ ฮผฮตฯแฝฐ ฮผฮฑฯฮฑฮนฯแฟถฮฝ ฮบฮฑแฝถ ฮพฯฮปฯฮฝ แผฯแฝธ ฯแฟถฮฝ แผฯฯฮนฮตฯฮญฯฮฝ ฮบฮฑแฝถ ฯฯฮตฯฮฒฯ
ฯฮญฯฯฮฝ ฯฮฟแฟฆ ฮปฮฑฮฟแฟฆ. 26.48. แฝ ฮดแฝฒ ฯฮฑฯฮฑฮดฮนฮดฮฟแฝบฯ ฮฑแฝฯแฝธฮฝ แผฮดฯฮบฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฯฮทฮผฮตแฟฮฟฮฝ ฮปฮญฮณฯฮฝ แฝฮฝ แผฮฝ ฯฮนฮปฮฎฯฯ ฮฑแฝฯฯฯ แผฯฯฮนฮฝยท ฮบฯฮฑฯฮฎฯฮฑฯฮต ฮฑแฝฯฯฮฝ. 26.49. ฮบฮฑแฝถ ฮตแฝฮธฮญฯฯ ฯฯฮฟฯฮตฮปฮธแฝผฮฝ ฯแฟท แผธฮทฯฮฟแฟฆ ฮตแผถฯฮตฮฝ ฮงฮฑแฟฯฮต, แฟฅฮฑฮฒฮฒฮตฮฏยท ฮบฮฑแฝถ ฮบฮฑฯฮตฯฮฏฮปฮทฯฮตฮฝ ฮฑแฝฯฯฮฝ. 26.50. แฝ ฮดแฝฒ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท แผฯฮฑแฟฯฮต, แผฯสผ แฝ ฯฮฌฯฮตฮน. ฯฯฯฮต ฯฯฮฟฯฮตฮปฮธฯฮฝฯฮตฯ แผฯฮญฮฒฮฑฮปฮฟฮฝ ฯแฝฐฯ ฯฮตแฟฯฮฑฯ แผฯแฝถ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ ฮบฮฑแฝถ แผฮบฯฮฌฯฮทฯฮฑฮฝ ฮฑแฝฯฯฮฝ.
27.3. ฮคฯฯฮต แผฐฮดแฝผฮฝ แผธฮฟฯฮดฮฑฯ แฝ ฯฮฑฯฮฑฮดฮฟแฝบฯ ฮฑแฝฯแฝธฮฝ แฝ
ฯฮน ฮบฮฑฯฮตฮบฯฮฏฮธฮท ฮผฮตฯฮฑฮผฮตฮปฮทฮธฮตแฝถฯ แผฯฯฯฮตฯฮตฮฝ ฯแฝฐ ฯฯฮนฮฌฮบฮฟฮฝฯฮฑ แผฯฮณฯฯฮนฮฑ ฯฮฟแฟฯ แผฯฯฮนฮตฯฮตแฟฆฯฮนฮฝ ฮบฮฑแฝถ ฯฯฮตฯฮฒฯ
ฯฮญฯฮฟฮนฯ ฮปฮญฮณฯฮฝ แผญฮผฮฑฯฯฮฟฮฝ ฯฮฑฯฮฑฮดฮฟแฝบฯ ฮฑแผทฮผฮฑ ฮดฮฏฮบฮฑฮนฮฟฮฝ. 27.4. ฮฟแผฑ ฮดแฝฒ ฮตแผถฯฮฑฮฝ ฮคฮฏ ฯฯแฝธฯ แผกฮผแพถฯ; ฯแฝบ แฝฯแฟ. 27.5. ฮบฮฑแฝถ แฟฅฮฏฯฮฑฯ ฯแฝฐ แผฯฮณฯฯฮนฮฑ ฮตแผฐฯ ฯแฝธฮฝ ฮฝฮฑแฝธฮฝ แผฮฝฮตฯฯฯฮทฯฮตฮฝ, ฮบฮฑแฝถ แผฯฮตฮปฮธแฝผฮฝ แผฯฮฎฮณฮพฮฑฯฮฟ. 27.6. ฮแผฑ ฮดแฝฒ แผฯฯฮนฮตฯฮตแฟฯ ฮปฮฑฮฒฯฮฝฯฮตฯ ฯแฝฐ แผฯฮณฯฯฮนฮฑ ฮตแผถฯฮฑฮฝ ฮแฝฮบ แผฮพฮตฯฯฮนฮฝ ฮฒฮฑฮปฮตแฟฮฝ ฮฑแฝฯแฝฐ ฮตแผฐฯ ฯแฝธฮฝ ฮบฮฟฯฮฒฮฑฮฝแพถฮฝ, แผฯฮตแฝถ ฯฮนฮผแฝด ฮฑแผตฮผฮฑฯฯฯ แผฯฯฮนฮฝยท 27.7. ฯฯ
ฮผฮฒฮฟฯฮปฮนฮฟฮฝ ฮดแฝฒ ฮปฮฑฮฒฯฮฝฯฮตฯ แผ ฮณฯฯฮฑฯฮฑฮฝ แผฮพ ฮฑแฝฯแฟถฮฝ ฯแฝธฮฝ แผฮณฯแฝธฮฝ ฯฮฟแฟฆ ฮฮตฯฮฑฮผฮญฯฯ ฮตแผฐฯ ฯฮฑฯแฝดฮฝ ฯฮฟแฟฯ ฮพฮญฮฝฮฟฮนฯ. 27.8. ฮดฮนแฝธ แผฮบฮปฮฎฮธฮท แฝ แผฮณฯแฝธฯ แผฮบฮตแฟฮฝฮฟฯ แผฮณฯแฝธฯ ฮแผตฮผฮฑฯฮฟฯ แผฯฯ ฯแฟฯ ฯฮฎฮผฮตฯฮฟฮฝ. 27.9. ฮคฯฯฮต แผฯฮปฮทฯฯฮธฮท ฯแฝธ แฟฅฮทฮธแฝฒฮฝ ฮดฮนแฝฐ แผธฮตฯฮตฮผฮฏฮฟฯ
ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
ฮปฮญฮณฮฟฮฝฯฮฟฯ ฮฮฑแฝถ แผฮปฮฑฮฒฮฟฮฝ ฯแฝฐ ฯฯฮนฮฌฮบฮฟฮฝฯฮฑ แผฯฮณฯฯฮนฮฑ, ฯแฝดฮฝ ฯฮนฮผแฝดฮฝ ฯฮฟแฟฆ ฯฮตฯฮนฮผฮทฮผฮญฮฝฮฟฯ
แฝฮฝ แผฯฮนฮผฮฎฯฮฑฮฝฯฮฟ แผฯแฝธ ฯ
แผฑแฟถฮฝ แผธฯฯฮฑฮฎฮป, 27.10. ฮบฮฑแฝถ แผฮดฯฮบฮฑฮฝ ฮฑแฝฯแฝฐ ฮตแผฐฯ ฯแฝธฮฝ แผฮณฯแฝธฮฝ ฯฮฟแฟฆ ฮบฮตฯฮฑฮผฮญฯฯ, ฮบฮฑฮธแฝฐ ฯฯ
ฮฝฮญฯฮฑฮพฮญฮฝ ฮผฮฟฮน ฮฯฯฮนฮฟฯ.''. 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 |
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59. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Judah, kingdom of โข 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 |
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60. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Judah, R. โข R. Judah b. Ilai
Found in books: Goodman (2006) 221; Levine (2005) 91
4.6. ืืืฆื ื' ืืืืืื ืืช ืืขื ืื ืืืืืื ืืื ืืื ืกืช ื ืืื ืืฆืืฆืจืช ืืขืืื ืืจืืฉ ืืื ืืืื ืฉืืขืืจ ื ืื ืืงืจืืช ืืกืืืืื ืืขืืจ ืืืืื ืืกืืืืื ืืชืืื ืืชืื ืกืื ืืืืื ืืชืื ืืชืืื ืืื ืืื ื ืื ืกืื ืืื ืืื ืืืชืื ืื ืขื ืฉืืืืื ืืืื ืืืชืื ืกื ืืืื ืืืช ืืืช ืืืืืชื ืืื ื ืื ืก ืืฉืืืื ืื ืืืืช ืืืฆืื ืื ืืื ืืืืืืง ืื ืื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 |
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61. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Judah, heave-offering, vineyard of the fourth year โข R. Judah I (the Prince), i โข R. Judah b. Bathyra โข rabbis, impact of Judah the Patriarch
Found in books: Avery-Peck (1981) 123; Cohen (2010) 293; Levine (2005) 421, 458
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62. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jude, Letter of โข Jude, letter of
Found in books: Esler (2000) 144, 145; Rowland (2009) 40, 55, 56, 57, 159
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63. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Judah โข Judah (biblical) โข Judah (biblical), hidden blessing โข Judah, son of Jacob โข Judas โข Judas Maccabeusnan, prays โข Judea/Judah โข Shelah (son of Judah) โข 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
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64. Anon., Acts of Thomas, 31 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Jesus, relationship with Judas of โข Judas โข Judas, comparison with Thomas of โข Judas, relationship with Jesus of โข Judas, special knowledge of โข 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 |
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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: โข Armozel, betrayal by Judas โข Basilidean tradition, views of Judas in โข Jesus, betrayal by Judas of โข Jesus, special knowledge imparted to Judas by โข Judas โข Judas, โข Judas, Sethian confession of โข Judas, as ideal visionary โข Judas, as protagonist โข Judas, as thirteenth demon โข Judas, betrayal of Jesus by โข Judas, comparison with Thomas of โข Judas, destiny of โข Judas, dialogue with Jesus of โข Judas, dual nature of โข Judas, function of figure of โข Judas, motivation and knowledge in actions โข Judas, rehabilitation of โข Judas, special knowledge of โข Sethian Gnosticism, confession of Judas โข Thomas, comparison to Judas of โข betrayal of Jesus, role of Judas in โข cosmology, of the Gnostic world, revelation to Judas of โข demons, Judas as the thirteenth โข dialogue between Judas and Jesus โข dialogue between Judas and Jesus, Basilidean views of โข dramatic effects, in the Gospel of Judas โข dramatic effects, in the Gospel of Judas, of Gnostic dialogue โข dramatic effects, in the Gospel of Judas, of mythic content โข setting, of the Gospel of Judas โข sources, of the Gospel of Judas, laughter of Jesus โข syntax, in the Gospel of Judas, incipit โข syntax, in the Gospel of Judas, โand he entered it,โ โข 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 |
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66. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข R. Judah I (the Prince), i โข rabbis, impact of Judah the Patriarch
Found in books: Cohen (2010) 293; Levine (2005) 383, 436
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67. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Judas Maccabeus โข R. Judah I (the Prince), i โข Simon, brother of Judas โข rabbis, impact of Judah the Patriarch
Found in books: Cohen (2010) 294; Gera (2014) 445; Levine (2005) 436, 443
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68. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: โข R. Judah I (the Prince), i โข rabbis, impact of Judah the Patriarch
Found in books: Cohen (2010) 292, 294; Levine (2005) 458, 581
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69. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Judah Nesiah, R. โข rabbis, impact of Judah the Patriarch
Found in books: Cohen (2010) 292; Goodman (2006) 194
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70. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Judah (Amora) โข Judah Nesiah โข Judah b. Levi โข Judah b. Tabbai โข Judah ben Tabbai โข Judah the Patriarch โข Judas the Galilaean
Found in books: Avery Peck et al. (2014) 98; Salvesen et al (2020) 356
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71. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah b. Ezekiel (R.) โข R. Judah the Prince
Found in books: Bar Asher Siegal (2018) 184; Fishbane (2003) 197
60b. ืืขืืื ืืื ืก ืืื ืืื ืืื ืืืฆื ืืื ืืื ืฉื ืืืจ (ืฉืืืช ืื, ืื) ืืืชื ืื ืชืฆืื ืืืฉ ืืคืชื ืืืชื ืขื ืืงืจ,ืช"ืจ ืืืจ ืืขืืจ ืื ืก ืจืืืื ืฉื ืืืจ ืืืชื ืื ืชืฆืื ืืืฉ ืืคืชื ืืืชื ืขื ืืงืจ ืืืืืจ (ืืฉืขืืื ืื, ื) ืื ืขืื ืื ืืืืจืื ืืกืืืจ ืืืชืื ืืขืื ืืืืืจ (ืืืจืื ืื, ืื) ืืืืฅ ืชืฉืื ืืจื ืืืืืจืื ืืืื,ืืื ืืืืืจ ืืื ืชืืื ื"ื ืืืืืื ืืื ืืืืื ืื ืชื ืฉืืข ืื ืขืื ืื ืืืืจืื ืืกืืืจ ืืืชืื,ืืื ืชืืื ื"ื ืืืื ืืืืื ืืืื ืืืืื ืืื ืืืื ืืืืื ืืืื ืืืืื ืื ื ืคืืง ืืชืื ืืื ื ืืื ืฉื ืืฆืืืชื ืืขืืื ืืคื ืืขืื ืช"ืฉ ืืืืฅ ืชืฉืื ืืจื ืืืืืจืื ืืืื ืืข"ื ืืืืืจืื ืืืื ืืืืฅ ืชืฉืื ืืจื,ืจืื ืืขืืื ืจืชืื ืืื ืกืืจ ืืื ืืืชื\' (ืืจืืืื ื, ื) ืื ืขืื ืืืช ืืืืื ืื ื,ืช"ืจ ืจืขื ืืขืืจ ืคืืจ ืจืืืื ืฉื ื\' (ืืจืืฉืืช ืื, ื) ืืืื ืจืขื ืืืจืฅ ืืืจื ืืืจื ืืฆืจืืื ืืืืจ (ืืืืจ) ืฉื ืืืืืจ (ืืืืื ื ื, ื) ืื ืืืจื ื ื ืื ืืขืืจ ืืืจืขื ืืขืืจ ืืืชื ื ืฉื,ืืื ืืืืืจ ืืื ืชืืื ื"ื ืืืื ืืืืื ืกืคืง ื ืคืฉืืช ืืื ืืืื ืืืืื ืกืคืง ื ืคืฉืืช ืื ืช"ืฉ (ืืืืื ื ื, ื) ืืื ืื ืคืื ืื ืืื ื ืืจื ืื ืืืืื ื ื ืืื,ืช"ืจ ืืืจ ืืขืืจ ืื ืืืื ืืื ืืืืฆืข ืืืจื ืืคื ื ืฉืืืื ืืืืช ืืืื ืืืืฆืข ืืืจืืื ืืืืื ืืืืืื ืืื ืจืฉืืชื ืืกืื ืืืืื ืฉืืื ืืขืืจ ืื ืืืื ืืฆืื ืืจืืื ืืืืื ืืืืช ืืื ืจืฉืืชื ืืืื ืืืืื ืืืกืื,ืช"ืจ ืืืจ ืืขืืจ ืื ืืื ืก ืืื ืืืื ืืืืช ืืื ืกืช ืฉืืืื ืืืืช ืืคืงืื ืฉื ืืืื ืื"ื ืืืื ืืื ืงืจื ืืื ืืจืืงื ืืื ืืฆืื ืืื ืขืฉืจื,ืช"ืจ ืืืืื ืืืืื ืืืื ืืืืช ืื ืืขืืจ ืืืืื ืืฉืืงืื ืืืืื ืื ืืื ืื ืืขืืจ ืื"ื ืืืืช ืืื ื ืงืื:,ืืชืื ืจื ืืื ืืจื ืืกื ืงืืื ืืจ\' ืืฆืืง ื ืคืื ืืจ ื"ื ืืืื ืืจ ืฉืืขืชืชื ืืืจ ื"ื ืืืื ืืจ ืืืืชื ืคืชื ืืืืืจ ืืืืชื ืืื ืฉืืืง ืืจ ืคืชื ืืืืืจ ืฉืืขืชืชื ืืื ืฉืืืง ืืจ,ืืืจ ืืื ืืืฉืื ืืื ืืฉื ืืื ืืืืจ ืืืื ืืืื ืฉืืฉ ืื ืฉืชื ื ืฉืื ืืืช ืืืื ืืืืช ืืงืื ื ืืืื ืืืงืืช ืื ืืื ืืช ืืงืื ื ืืืงืืช ืื ืฉืืืจืืช ื ืืฆื ืงืจื ืืืื ืืืืื,ืืืจ ืืื ืื ืืื ืืืื ืืื ืืืชื ืืฉืืื ืืชืจืืืืื (ืฉืืืช ืื, ื) ืื ืชืฆื ืืฉ ืืืฆืื ืงืืฆืื ืชืฆื ืืขืฆืื ืฉืื ืืฉืื ืืืืขืืจ ืืช ืืืขืจื ืืืจ ืืงื"ื ืขืื ืืฉืื ืืช ืืืขืจื ืฉืืืขืจืชื,ืื ื ืืฆืืชื ืืฉ ืืฆืืื ืฉื ืืืจ (ืืืื ื, ืื) ืืืฆืช ืืฉ ืืฆืืื ืืชืืื ืืกืืืืชืื ืืื ื ืขืชืื ืืื ืืชื ืืืฉ ืฉื ืืืจ (ืืืจืื ื, ื) ืืื ื ืืืื ืื ืืืืช ืืฉ ืกืืื ืืืืืื ืืืื ืืชืืื,ืฉืืขืชืชื ืคืชื ืืืชืื ืื ืืงื ืืืื ื ืืกืืื ืื ืืงื ืืืคื ืืืืจ ืื ืืฉื ืืฉืื ืืฆืื:,(ืฉืืืื ื ืื, ืื) ืืืชืืื ืืื ืืืืืจ ืื ืืฉืงื ื ืืื ืืืืจ ืืืช ืืื ืืฉืจ ืืฉืขืจ ืืืืงืขื ืฉืืฉืช ืืืืืจืื ืืืื ื ืคืืฉืชืื ืืืฉืืื ืืื ืืืืจ ืืืช ืืื ืืฉืจ ืืฉืขืจ ืืื\',ืืื ืงื ืืืืขืื ืืื ืืืจ ืจืื ืืืจ ืจ"ื ืืืื ืืืฉ ืงืืืืขืื ืืื ืื ืืจ\' ืืืืื ืื ืืจืื ื ืืคืฉืื ืืื ืืื ืืคืฉืื ืืื,ืจื ืืื ื ืืืจ ืืืืฉืื ืืฉืขืืจืื ืืืฉืจืื ืืื ืืืื ืืืืจื ืคืืฉืชืื ืืื ืืงื ืืืืขืื ืืื ืืื ืืืฆืื ืขืฆืื ืืืืื ืืืืจื,ืฉืืื ืืื ืืกืืจ ืืืฆืื ืขืฆืื ืืืืื ืืืืจื ืืื ืืชื ืืื ืืชื ืืืื ืคืืจืฅ ืืขืฉืืช ืื ืืจื ืืืื ืืืืื ืืืื,ืืจืื ื ืืืืชืืื ืจืื ืืจ ืืจื ืืืจื ืืืืฉืื ืืฉืขืืจืื ืืืฉืจืื ืืื ืืืืืฉืื ืืขืืฉืื ืืคืืฉืชืื ืืงื ืืืืขืื ืืื ืืื ืืืืื ืืืืฉืื ืฉื ืฉืขืืจืื ืืืฉืจืื ืืืชื ืืคื ื ืืืืชื ืขื ืื ืช ืืฉืื ืืืืฉืื ืฉื ืขืืฉืื ืืคืืฉืชืื,ืฉืืื ืืื (ืืืืงืื ืื, ืื) ืืืื ืืฉืื ืจืฉืข ืืืืื ืืฉืื ืืข"ืค ืฉืืืืื ืืฉืื ืจืฉืข ืืื ืืื ืืชื ืืื ืืชื ืืืื ืคืืจืฅ ืืขืฉืืช ืื ืืจื ืืืื ืืืืื ืืืื,ืืฉืืื ืืืื ืืืืจ ืืืืืืคื ืืืื ื ืืืชืื ืื ืงืจื (ืฉืืืื ื ืื, ืื) ืืชืื ืฉื ืืืงืช ืืฉืื ืืืื ืขืืฉืื ืืืชืื ืื ืงืจื (ืืืจื ืืืืื ื ืื, ืื) ืืชืื ืืืงืช ืืฉืื ืืืื ืฉืขืืจืื,ืืื ืืืื ืืืืจ ืืืงืื ืืื ืืืืขืื ืืื ืืื ื ืชืจื ืงืจืื ืืืจ ืื ืืืื ื ืื ืืืืฉืื ืืขืืฉืื ืืืฉืจืื ืืืื ืืืืืจื ืืื ืคืืฉืชืื,ืืฉืืื ืืืื ืืืืจ ืืืงืื ืืืื ื ืืืชืื (ืฉืืืื ื ืื, ืื) ืืืชืืฆื ืืชืื ืืืืงื ืืืฆืืื ืืื ืื"ื ืืืืืืคื ืืื ืืืฆืืื,ืืื ืฉืืง ืืื ืืืืืืคื,ืืฉืืื ืื ื ืชืจืชื ืืืื ื ืืืชืื ืชืจื ืงืจืื''. 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 โIt 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: โAnd 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: โAnd none of you shall go out of the opening of his house until the morning.โ And it says in another verse: โCome, 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: โOutside 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 oneโs 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: โCome, 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: โOutside 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: โFor 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: โAnd there was a famine in the land; and Abram went down into Egypt to sojourn thereโ (Genesis 12:10). And it says: โIf 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: โCome, 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: โIf a fire breaks out, and catches in thornsโ (Exodus 22:5), the term โbreaks outโ indicates that it breaks out by itself. Yet, the continuation of the verse states: โThe 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: โThe 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: โFor 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 oneโs property: โIf a fire breaks out,โ and concludes with damage caused by oneโs body: โThe 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: โAnd 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 23:15โ16). 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 oneโs 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: โIf 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: โAnd 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: โHe 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 Davidโs 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: โBut 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 Davidโs question was asked with regard to exchanging the lentils for the barley, what is the meaning of the phrase: โAnd 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 |
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72. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah โข Judah bar Ilai (Tanna) โข Judah bar Simon (Amora) โข R. Judah I (the Prince), i โข R. Judah II Nesiah โข 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. ืื ืคืจืฉื ืฉืืืชื ืืืืื ืขื ืืื ืคืชื ืื ืืืฉืจื ืืกืืื ืื ืืืฉืจื ืคืชื ืืืฉืจื ืืืชืื (ืชืืืื ื, ื) ืืฉืจื ืืืืฉ ืืกืืื ืืืฉืจื ืืืชืื (ืชืืืื ื, ืื) ืืฉืจื ืื ืืืกื ืื:,ืื ืื ืืจืืื ื ืืืื ืืฉืืืืชืื ืืจ"ื ืืืื ืงื ืืฆืขืจื ืืื ืืืื ืืื ืงื ืืขื ืจ\' ืืืืจ ืจืืื ืขืืืืื ืื ืืืื ืืืืืืชื ืืืจื ืื\' ืืจืืจืื ืืืืชืื ืืื ืืขืชื ืืฉืื ืืืชืื (ืชืืืื ืงื, ืื) ืืชืื ืืืืื ืื ืืชืื ืืืืืื ืืืืื ืืชืื,ืืขืื ืฉืคืื ืืกืืคืื ืืงืจื ืืจืฉืขืื ืขืื ืืื ื ืืืื ืืืชืื ืืืืื ืืจืฉืขืื ืขืื ืืื ื ืืื ืืขื ืจืืื ืขืืืืื ืืืืืจื ืืชืฉืืื ืืจืฉืขืื ืขืื ืืื ื,ืืขื ืจืืื ืขืืืืื ืืืืจื ืืชืฉืืื:,ืืืจ ืื ืืืื ืฆืืืงื ืืืจืืจืื ืืชืื (ืืฉืขืืื ื ื, ื) ืจื ื ืขืงืจื ืื ืืืื ืืฉืื ืืื ืืืื ืจื ื,ืืืจื ืืื ืฉืืื ืฉืคืื ืืกืืคืื ืืงืจื ืืืชืื ืื ืจืืื ืื ื ืฉืืืื ืืื ื ืืขืืื ืืืจ ื\',ืืื ืืื ืขืงืจื ืื ืืืื ืจื ื ืื ืกืช ืืฉืจืื ืฉืืืื ืืืฉื ืขืงืจื ืฉืื ืืืื ืื ืื ืืืืื ื ืืืชืืืื:,ื"ื ืืืื ืฆืืืงื ืืจ\' ืืืื ืืชืื (ืชืืืื ื, ื) ืืืืืจ ืืืื ืืืจืื ืืคื ื ืืืฉืืื ืื ื ืืืชืื (ืชืืืื ื ื, ื) ืืืื ืืืชื ืืืจืื ืืคื ื ืฉืืื ืืืขืจื ืื ืืขืฉื ืืื ืืจืืฉื ืืืื ืืขืฉื ืฉืืื ืืื ืืจืืฉื ืืืชืื ืืจืืฉื,ืืืจ ืืื ืืชืื ืืื ืืจืฉืืชืื ืกืืืืื ืงืฉืื ืืื ืื ื ืืืจืฉืื ื ืกืืืืื ืื ืงืฉืื ืื,ืื"ืจ ืืืื ื ืกืืืืื ืื ืืชืืจื ืื ืื ืฉื ื\' (ืชืืืื ืงืื, ื) ืกืืืืื ืืขื ืืขืืื ืขืฉืืื ืืืืช ืืืฉืจ,ืืื ื ืกืืื ืคืจืฉืช ืืืฉืืื ืืคืจืฉืช ืืื ืืืืื ืฉืื ืืืืจ ืื ืืื ืืืื ืืฉ ืขืื ืฉืืืจื ืืจืื ืืฃ ืืชื ืืืืจ ืื ืืืื ืืฉ ืื ืฉืืืจื ืืืืื ืืื ืืื ืืื ื ืื ืืื:,ืืืจ ืจ\' ืืืื ื ืืฉืื ืจืื ืฉืืขืื ืื ืืืื ืืื ืืืชืื (ืืฉืื ืื, ืื) ืคืื ืคืชืื ืืืืื ืืชืืจืช ืืกื ืขื ืืฉืื ื ืื ืื ืื ืืืจ ืฉืืื ืืงืจื ืื ืื ืืืจื ืืื ืื ืื ืืื ืืืื ืฉืืจ ืืืืฉื ืขืืืืื ืืืืจ ืฉืืจื,ืืจ ืืืขื ืืื ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืจืื ื ืคืฉื ืืช ื\' ืืื ืงืจืื ืืช ืฉื ืงืืฉื,ืืฆื ืืืืืจ ืืขืืื ืื ืกืชืื ืืืืืืื ืืืืืืช ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืจืื ื\' ืืืืืื ืืืืจื ืื ืขืืฉื ืืืจื ืืฉืืืข ืืงืื ืืืจื ืืจืื ื\' ืื ืฆืืืื ืืื\',ืื ืง ืืฉืื ืืื ืื ืกืชืื ืืืืื ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืจืื ื ืคืฉื ืืช ื\' ืืื ืชืฉืืื ืื ืืืืืื,ืืื ืื ืืืืืื ืืืจ ืจ\' ืืืื ืฉืขืฉื ืื ืืืื ืืืงืื ืืื ื,ืืขืื ืืื ืืืจ (ืจืื) ืืืืื ืืื ืฉืื ืืกืชืื ืืืงืื ืขืจืื ืจื ืืชื ื ืืืจ ืืื ืฉืื ืืื ืง ืืืงืื ืืื ืืคืช,ืจืื ืืืคืืชื ืฉื ืจืฉืขืื ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ืื) ืืชืื ืืืืื ืื ืืืจืฅ ืืจืฉืขืื ืขืื ืืื ื ืืจืื ื ืคืฉื ืืช ื\' ืืืืืื,ื ืกืชืื ืืืื ืืืืชื ืืืืจ ืฉืืจื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืจืื ื ืคืฉื ืืช ื\' ื\' ืืืื ืืืืช ืืื ืืื ืืืืจ ืืืฉืช,ืืื ืืฉืืข ืืขื ืืื ืืืืชื ื ืืืจ ืืืจ ืจืื ืืจ ืจื ืฉืืื ืืกืืคื ืืขื ืืื ื ืืืชืื (ืชืืืื ืงื, ืื) ืชืกืชืืจ ืคื ืื ืืืืืื ืชืืกืฃ ืจืืื ืืืืขืื ืืื\',ืจื ืฉืืื ืืจ ืขืืงืื ืืืืจื ืื ืืจ ืขืืงืื ืืื ืฉืืื ืงืืื ืืจ\' ืฉืืขืื ืื ืคืื ืืืื ืืกืืจ ืืืืชื ืงืืื ืืจ\' ืืืืฉืข ืื ืืื ืืืจ ืืื ืืื ืืืชืื (ืชืืืื ืงื, ื) ืืจืื ื ืคืฉื ืืช ื\' ืืื ืงืจืื ืืช ืฉื ืงืืฉื ืืืจ ืืื ืื ืืจืื ืฉืื ืืืืช ืืงืืืฉ ืืจืื ืืื ืืืช ืืฉืจ ืืื ืืืช ืืฉืจ ืืื ืฆืจ ืฆืืจื ืขื ืืื ืืืืชื ืืืื ื ืืืื ืืืืื ืื ืจืื ืื ืฉืื ืงืจืืื ืืื ื ืืขืื ืืืงื"ื ืืื ื ืื ืฆืจ ืฆืืจื ืืชืื ืฆืืจื ืืืืื ืื ืจืื ืื ืฉืื ืงืจืืื ืืื ื ืืขืื ืืืืื ื ืืืืจื ืื ื (ืฉืืืื ื ื, ื) ืืื ืงืืืฉ ืื\' ืื ืืื ืืืชื ืืืื ืฆืืจ ืืืืืื ื.,ืืื ืืื ืฆืืจ ืืืืืื ื ืืื ืฆืืืจ ืืืืืื ื,ืืื ืื ืืื ืืืชื ืืืจ ืจ\' ืืืืื ืืจ ืื ืกืื ืื ืชืงืจื ืื ืืื ืืืชื ืืื ืืื ืืืืืชื ืฉืื ืืืืช ืืงืืืฉ ืืจืื ืืื ืืืช ืืฉืจ ืืื ืืืช ืืฉืจ ืืื ืืขืฉื ืืืื ืืืืื ืืืชื ืืืงื"ื ืืืื ืืขืฉืื,ื"ื ืื ื ืืื ืงื ืืืื ื ืื ืื ื ืืืฉื ืืจืื ื ืคืฉื ืื ืื ืื ืืืจื ืืื ืื ืืืจื ืืื ืื ืื ืืงื"ื ืืื ืื ื ืฉืื,ืื ืืงื"ื ืืื ืื ืืขืืื ืืฃ ื ืฉืื ืืืื ืืช ืื ืืืืฃ ืื ืืงืืืฉ ืืจืื ืืื ืจืืื ืืืื ื ื ืจืื ืืฃ ื ืฉืื ืจืืื ืืืื ื ื ืจืืืช ืื ืืงื"ื ืื ืืช ืื ืืขืืื ืืื ืืฃ ื ืฉืื ืื ื ืืช ืื ืืืืฃ ืื ืืงื"ื ืืืืจ ืืฃ ื ืฉืื ืืืืจื ืื ืืงื"ื ืืืฉื ืืืืจื ืืืจืื ืืฃ ื ืฉืื ืืืฉืืช ืืืืจื ืืืจืื ืืื ืื ืฉืืฉ ืื ืืืฉื ืืืจืื ืืืื ืืืฉืื ืืื ืฉืืฉ ืื ืืืฉื ืืืจืื ืืืื:,ืืืจ ืจื ืืื ืื ื ืืื ืืืชืื (ืงืืืช ื, ื) ืื ืืืืื ืืื ืืืืข ืคืฉืจ ืืืจ ืื ืืืงืืืฉ ืืจืื ืืื ืฉืืืืข ืืขืฉืืช ืคืฉืจื ืืื ืฉื ื ืฆืืืงืื ืืื ืืืงืืื ืืืฉืขืืื ืืืงืืื ืืืจ ืืืชื ืืฉืขืืื ืืืื ืืืื ืืฉืืื ืืืืืื ืืืื ืืืื ืืืื (ืฉื ืืืจ (ืืืืื ื ืื, ื) ืืืื ืืืืื ืืืจืืืช ืื ืืืื) ืืฉืขืืื ืืืจ ืืืชื ืืืงืืื ืืืื ืืืื ืืฉืืื ืืืืืจื ืื ืืืื ืืืื ืืืื ืืืืฉืข,ืื ืขืฉื ืืงื"ื ืืืื ืืกืืจืื ืขื ืืืงืืื ืืืืจ ืื ืืืฉืขืืื ืื ืืืงืจ ืืช ืืืืื ืฉื ืืืจ (ืืืืื ื ื, ื) ืืืืื ืืื ืืื ืืืงืืื ืืืืช ืืืื ืืืื ืืฉืขืืื ืื ืืืืฅ ืื ืืื ืืืืืจ ืืืื ืื ืืืจ ื\' (ืฆืืืืช) ืฆื ืืืืชื ืื ืืช ืืชื ืืื ืชืืื ืืื\' ืืื ืื ืืช ืืชื ืืื ืชืืื ืืช ืืชื ืืขืืื ืืื ืืื ืชืืื ืืขืืื ืืื,ืืืจ ืืื ืืื ืืืื ืืื ืืืจ ืืื ืืฉืื ืืื ืขืกืงืช ืืคืจืื ืืจืืื ื"ื ืืฉืื ืืืืื ืื ืืจืื ืืงืืฉ ืื ืคืงื ืืื ืื ืื ืื ืืื ืืขืื,ื"ื ืืืื ืืืฉื ืืจืืื ื ืืื ืื ืืื ืืืคืงืืช ืืืืขื ืื ืืืขืื ืืื ืื ืืื ืงืืื ืงืืืฉื ืืจืื ืืื ืืขืืื,ืืืจ ืืื ืืฉืชื ืื ืื ืืจืชื ืืคืฉืจ ืืืจืื ืืืืชื ืืืื ืืืืื ืื ืคืงื ืื ืื ืื ืื ืืืขืื ื"ื ืืืจ ื ืืืจื ืขืืื ืืืืจื ื"ื ืื ืืืืฅ ืืื ื ืืืืชื ืืฆื,ืื ืืงืืืื ื ืืืืช ืืื ืืื ืืคื\' ืืจื ืืื ืืื ืืช ืขื ืฆืืืจื ืฉื ืืื ืื ืืื ืข ืขืฆืื ืื ืืจืืืื,ืืชืืจ ื ืื ืจืื ืืืื ื ืืจืื (ืืืืขืืจ) ืืืืจื ืชืจืืืืื ืืคืืื ืืจื ืืื ืืื ืืช ืขื ืฆืืืจื ืฉื ืืื ืื ืืื ืข ืขืฆืื ืื ืืจืืืื ืฉื ื\' (ืืืื ืื, ืื) ืื ืืงืืื ื ืื ืืืื'56a. ืืืจ ืืื ืงืืกืจ ืืจ\' ืืืืฉืข ืืจ\' (ืื ืื ื) ืืืจืืชื ืืืืืืชื ืืืื ืืืื ืื ืืื ืืืื ื ืืืืืื ืืืจ ืืื ืืืืช ืืืฉืืจื ืื ืคืจืกืื ืืืจืื ืื ืืจืขืื ืื ืฉืงืฆื ืืืืืจื ืืืืื ืืจืืจ ืืืืื ืืืื ืืืืืจืชื ืืื ืืืจ ืืื ืฉืืืจ ืืืื ืืฉืืืื ืืืจืืชื ืืืืืืชื ืืืื ืืืื ืื ืืื ืืืื ื ืืืืืื ืืืจ ืืื ืืืืช ืืืชื ืจืืืื ืืฉืื ืื ืืืื ื ืื ืงืฉืืืชื ืืจืืืื ืืืืื ืืจืืจ ืืืืื ืืืื ืืืืืจืชื ืืื,ืืจ ืืืื ืืคืฉืจ ืืืื ืืื ืืื ืืืืื ืืื ืืืจื ืืคืฉืจ ืืื ืืืขืืืืชื ืืืื ืืื ืืืื ืืื ืืืจื ืืคืฉืจ ืืื ืืืจืืขืืชื ืืืื ืืจืื ืืื ืืืื ืืืื ืืืื ืืื ืืืื ืืจืื ืื ืืืื ืืื ืืืจื ืืื ืืงืจืื ื ืืืืืื (ืืืจืื ืื, ืื) ืฉืืจื ืืืื ืืขืื ืื ืืื\' ืืจืื ืืืจ ืืื ืคืกืื ืขืกืงื ืืื ืืื ื ืื ืืืืื ืืขืืฆืื ืืืื ืืืืื ื"ื ืืจืืื ืขืกืงื ืืื ืืื ื ืื ืืืืื ืืืืื ืืืื,ืืืจื ืืื ืืงืจืื ื (ืืืจืื ืื, ืื) ืื ืื ืืื ืืช ืชืืืื ืืื\' ืืจืื ืืืจ ืืื ืืืืฉืืชืื ืืืืื ื"ื ืื ื ืืื ืชื ื ืคืืฉื ืืืื ืกืื ืื ืชื ืืขืืื ืืืืืืื ืืืคื ืืืงื ืืืื ืืฉืืื,ืืงืจืืื (ืืืจืื ืื, ืื) ืื ืื ืืื ืืชืื ื ืชืื ืื ืืขื ืืืจ ืืืืื ื"ื ืื ื ืืื ืชื ื ืคืืฉืื ืืช ืืืจืช ืืงืจืืื ืืืื ืืืจื ืืงืจืืื ืืืืคื ืื ืืืืืช ืืืื ืืงืจืืื ืืืื ืืขื ืืืจ ืืจืื ื"ื ืืืืชืื ืฉืืืื ืืืชื ืื ืื ืืื ืชืื ืืืื ืืืชืชื ืืืจืืชื ืืืืจ ืจืื ืืืจ ืจ\' ืืจืืื ืืจ ืืื ืืืจ ืจื ืืื ืืืชืื ืื ืื ืืื ืืชืื ื ืชืื ืื ืืขื ืืืจ ืื ืืฉืช ืืื,ืืงืจืื ื ืืืืืื (ืงืืืช ื, ื) ืื ืืืื ืืฉืืื ืืืื ืืืืื ืืืจ ืืื ืืจืืื ืขืกืงื ืืืืืช ืืฉืชืืช ืืงืจืืช ืคืกืืงื ืืืืื ืืืื ืืจืื ืืืจ ืืื ืคืกืื ืขืกืงื ืืืืช ืืื ืืืืช ืืฉืชืืช ืืงืจืืช ืืคืืืื ืคืืื,ืืงืจืื ื (ืืืจืื ืื, ืื) ืืจืข ืจื ืชืืฆืื ืืฉืื ืืืืื ื"ื ืืจืืฉืื ืืจืื ื"ื ืืกืืคืื,ืืงืจืื ื (ืืืจืื ืื, ื) ืืืชืื ืืืื ืื ืืื ืืืืื ืืื\' ืืืืื ื"ื ืืจืืฉืื ืืจืื ื"ื ืืกืืคืื,ืืงืจืื ื (ืืืจืื ืื, ื) ืืจืื ืื ืขืื ืืืจืฅ ืืื\' ืืืืื ื"ื ื ืคืง ืื ืฉืื ืืจืืฉ ืืชืืืชื ืืืืช ืืืืชื ื ืคืืช ืืขืืื ืืจืื ืืืจ ืืื ืืืืื ื ืืืืื ืืชืืจ ืืืชืคืกืช ืืื ืื ืืืืื ื ืืืื ืขืืื ืงื ืืืืืจ ืืื ื ืืืืจ ืืชืืจ ืืืืื ื ืืืืื ืืืชื ืืชืคืฉื ืืื ืืจืื.,ืืืจื ืืื ืืื ืืกื ืขื ืคืื ืื ื ืืืืื ื"ื ืขืืฃ ืขืกืงื ืืืกื ืืจืื ื"ื ืืจืืจ ืขืกืงื ืื ืืกื,ืืืจื ืืื ืืื ืืฉืจื ืขื ืคืื ืื ื ืืืืื ืืืจ ืืื ืืกืื ืืืจื ืืืชื ืืืื ืขืืื ืืืืื ืืฉืจื ืืืืจื ืืื ื ืืจืื ืืืจ ืืื ืชืงืืฃ ืืืจื ืืืชื ืืืื ืขืืื ืืืืื ืืฉืจื ืืืืื ืืื,ืืืจื ืืื ืืื ืืืืชื ืืชืื ืืืืงืื ืืืืื ืืืจ ืืื ืืืื ืขืกืงื ืืืืงืื ืืจืื ืืืจ ืืื ืืื ืขืกืงื ืืชืืจื,ืืืจื ืืื ืืื ืจืืื ื ืืงืืื ืืคืื ืื ื ืืืืื ืืืจ ืืื ืขืฉืืง ืขืกืงื ืืจืืื ื ืืจืื ืืืจ ืืื ืงืืื ืขืกืงื ืืจืืื ื,ืืืจื ืืื ืืื ืืืืชื ืื ืคื ืืืืจื ืืืืื ื"ื ืืชืืขื ืขืกืงื ืืืืืจ ื ืคื ืคืชื ืืืืจื ืืื ืืฉืชืื ืืจืื ื"ื ืคืกืื ืขืกืงื ืืฉืื\' ืืื ืืืืจื,ืืืจื ืืื ืืืื ื ืืจ ืืืจื ืืงืื ืืืืกืื ืื ืืขืจ ืืืืื ืืืจ ืืื ืืืื ืืืืช ืืงืื ืืืืจื ืขืื ืืจืื ื"ื ืคืืจ ืืืืจ ืืืื ืืชืคืืื ื"ื ืืืืื ืืื ืื ืืืืชืื ืืืจ ืืื ืื"ื ืืคืืจ ืืืืจ ืืืื ืืืื ืืชืคืืื,ืืกืืฃ ืืื ืจืื ืืืืืื ืืืืื ืืืจ ืืื ืืืื ืืฉื ืืจืืืชื ืื ืคื ืืืจ ืืื ืืฉืชื ืฉืืื ืืืจ ืืื ืืืื ืืื ืืฉื ื ืื ืชืืจ ื"ื ืื ื ืืื ืชื ืฉืืื ืืืจ ืืื ืืืื ืชืจืชื ืืื ื ืืคืจืื ื"ื ืชืจื ื ืฉื ืืืจืฉืช ืืืจ ืืื ืืืื ืชืจื ืืจืืืืื ืืืคืชื ืืืจ ืืื ืชืจืื ืงืืืคื ืืืขืช ืืื ืจืื ืืืื ืืืื ืืืชืื ืื ืืืจืฉื ืืืืื ืืืื ืืฉืื ืื ืื ืชืจื ืกืื ื ืืืจื ืืืื ืงืื ืฆื ืืืื ืืืื ืืื ืจืื ืืคืจืืงืื ืื ืืืืืื ืืจืื ืชืจื ืืื ืืืืืืื ืืืจืืชื ืืืจ ืืกืชืื ืชืจืื ืืืื,ืืกืืฃ ืืชื ืจืื ืืืืื ืืื ืืืจื ื"ื ืืืื ืืฉืืชื ืื ืคื ื"ื ื ืืกืื ืืื ืืฆืจืื ืงื ืืช ื"ื ืืืื ืืคืื ื ืืืืื ืื ืคื ืืืกืืื ืืืงืื ื"ื ืืืื ืฉืืื ืืืชืืืชืื ืืชืื ืืืื ื"ื ืืืื ืืคืื ื ืืืื ืื ืคืื ืืืชื ืืืื ืขืืื ืฉืงืื ืืืื ืชื ืืืื ืชื ื"ื ืฉืืขืชืชื ืืืืจื ืืขืืื ื"ื ืืืื ืืืืงืข ืจืืฉื ืื ืชืจ ืืืงืจื ื"ื ืืืืจื ืืื ืกืืื ื ืคืืง ื"ื ืืงืจืืื ืืืื ืืฆืจืื ืืืืื ื"ื ื ืืกื ืืชืจืืฉื ืื,ืืื ืงื ืืืื ืืืืื ืืืจืื ืืืจ ืืืื ืืืจื ืืืชืจืืืฉ ืืื ื ืืกื ืืื ืื ืืืื ืืงื ืกืืืง ื ืคื ืกืืคืจื ืืื ืื ืืฉืืืื ืจืื ืืืื ืืืื ืืชืื ืืื ืื ืืืืืืืช ืืืืืื ืืืจ ืืคื ืจืฉืข ืืืืื ืงืืืื ืืฆืขืจืชื ืืืื ืืื ืืืืื ืืืืื ื ืื ืืจ ืืืจืชืื ืืจื ืืกืื ืืื ืจืขืื ืืืืกืจ ืืืื ืืืจื ืืืื ืืืืืืชื ืืื ืืจืืื ืขืืื,ืืืจ ืืื ืืขืืื ืืืืจื ืืงืืืช ืืื ืืคืืื ืืื ื ืืื ืืื ืื"ืฉ ืจืื ืืืืื ื ืงื ืืืื ืืืจ ืืืงืื ืืืืื ืืืืจ ืืจ ืืืืช ืืืคืจืช ืขืื,ืงื ืืื ืืื ืจืืืื ืืื ืืชืื ืืคืชืื ืืจืืฉ ืืืจืืื ื ืืืืื ืจืืฉ ืืืจืืื ื ืืื ืืืื ื"ื ืืืื ืืืื ืืขืืื ืืืื ืืืฆืืขืชื ื"ื ืื ืื ืืืื ืืื ืืื ืืื ืื ื"ื ืืื ืืืื ื"ื ืืืื ืื ืคื ืชืืื ืืชืจืชืื ืืฆืืขืชื ื"ื ืื ืื ืืืื ืืื ืืื ืืื ืืื ื"ื ื"ื ืืืื ืื ืคื ืชืืื ืืืืื ืืื ื"ื ื ืคื ืชืืื ืืืืืื ืฉืืจืื ืฉืืขื ืื ืืืื ืืืชืืื ืืจืืฉ ืืืจืืื ื ืงื ืงืืื ืืื ื"ื ืื ื ืืืื ืืืืชื ืืืื ืืืื ืืืข ืืื ืืืจ ืืืืชืืื ืืืจ ืืืื ืืืจื ืืื ืืืื ืืืื ืืืื ืืจืื 63b. ืืืืจื ืืืืื ื ืฉืืืืื ืื ืฉืืืขืื ืืืื ืืื ืืื ืืขืื ืืืจ ืืืื ืืื ื ืืืื ืื ื ืื ืื ืื ืืื ืืจ ืืืืคืจื ืืืื ืืืืืจื ืืื ืืื ืืืง ืืืืื ืืฉืจืื,ืืื ืืขื ืื ืืขื ืืืืื ืืืืจื ืืก ืืฉืืื ืืฉ ืื ื ืืืง ืืืืื ืืฉืจืื,ืืื ืื ืืื ืืฉืื ืฉื ืืืจ (ืืฉืขืืื ื, ื) ืื ืืฆืืื ืชืฆื ืชืืจื ืืืืจ ื\' ืืืจืืฉืืื,ืืฉืืื ืืื ืืืืจ ืืื ืืืืืื ืืืืืจื ืืื ืืื ืืืื ืืื ืืืืจืื ืืืื ืืื ืืื ืชื ืื ืืื ืฉืืื ืืื ืืืจื ืจืฉืื ืืืืจ ืืกืจ ืืื ืืืจื ืจืฉืื ืืืชืืจ ืงืกืืจื ืื ืืืื ืืื ื ืืจืจื ืืชืจืื:,ืชื ื ืจืื ื ืืฉื ืื ืกื ืจืืืชืื ื ืืืจื ืืืื ื ืืื ืฉื ืจืื ืืืืื ืืจืื ืืืกื ืืจ\' ื ืืืื ืืจ\' ืืืืขืืจ ืื ื ืฉื ืจืื ืืืกื ืืืืืื ืคืชืื ืืืื ืืืืื ืืืกื ืื ืืืจืฉื,ืคืชื ืจืื ืืืืื ืจืืฉ ืืืืืจืื ืืื ืืงืื ืืืืื ืชืืจื ืืืจืฉ (ืฉืืืช ืื, ื) ืืืฉื ืืงื ืืช ืืืื ืื ืื ืื ืืืืฅ ืืืื ื ืืืื ืืืจืื ืงื ืืืืืจ ืืื ืืจืื ื\' ืฉืื ืืื ืืจืืืง ืืื ืฉื ืื ืขืฉืจ ืืื ืืืจื ืชืืจื (ืฉืืืช ืื, ื) ืืืื ืื ืืืงืฉ ื\' ืืฆื ืื ืืื ืืืขื ืชืืืืื ืืืืื ืฉืืืืืื ืืขืืจ ืืขืืจ ืืืืืื ื ืืืืื ื ืืืืื ืชืืจื ืขื ืืืช ืืื ืืืื,(ืฉืืืช ืื, ืื) ืืืืจ ื\' ืื ืืฉื ืคื ืื ืื ืคื ืื ืืืจ ืจ\' ืืฆืืง ืืืจ ืื ืืงืืืฉ ืืจืื ืืื ืืืฉื ืืฉื ืื ื ืืืชื ื ืกืืืจ ืคื ืื ืืืืื ืืืื ืืืืจื ืื ืืืจ ืื ืืงืืืฉ ืืจืื ืืื ืืืฉื ืืฉื ืฉืื ื ืืกืืจืชื ืื ืคื ืื ืื ืืชื ืืกืืจ ืคื ืื ืืืฉืจืื ืืืืืจ ืืืื ืืืงืืื,(ืฉืืืช ืื, ืื) ืืฉื ืื ืืืื ื ืืื\' ืืืจ ืจืื ืืืื ืืืจ ืื ืืงืืืฉ ืืจืื ืืื ืืืฉื ืขืืฉื ืืืืจื ืืจื ืืืขืก ืืชืืืื ืืืขืก ืืฉืจืื ืื ืชืื ืขืืืื ืื ืืชื ืืืืืจ ืืืื ืืืงืืื ืืืื ืืื ืืื ืืืืฉืข ืื ื ืื ืชืืืืื ืืฉืจืช ืชืืชืื,ืืืืื ื ืืืชืื ืืฉื ืื ืืืื ื ืืืจ ืจืื ืืฃ ืขื ืคื ืื ืื ืืฆื ืืืืจ ืืืืื ืฉื ืืืจ (ืฉืืืช ืื, ืื) ืืืฉืจืชื ืืืืฉืข ืื ื ืื ื ืขืจ ืื ืืืืฉ ืืชืื ืืืื:,ืืขืื ืคืชื ืจ\' ืืืืื ืืืืื ืชืืจื ืืืจืฉ (ืืืจืื ืื, ื) ืืกืืช ืืฉืืข ืืฉืจืื ืืืื ืืื ื ืืืืช ืืขื ืืื ืืืชื ืืืื ื ืชื ื ืชืืจื ืืืฉืจืื ืืืื ืืืชื ืืื ืกืืฃ ืืจืืขืื ืฉื ื ืืื ืืื ืืืืื ืฉืืืืื ืชืืจื ืขื ืืืืืื ืืื ืืื ืืืื ืืืื ืฉื ืชื ื ืืืจ ืกืื ื,ืืืจ ืจ\' ืชื ืืื ืืจืื ืืจ\' ืืืื ืืืฉ ืืคืจ ืขืื ืชืืข ืฉืืจื ืืื ืงืืจื ืงืจืืืช ืฉืืข ืฉืืจืืช ืืขืจืืืช ืืขืจื ืืื ืืื ื ืงืืจื ืืืื ืืื ืฉืื ืงืจื ืงืจืืืช ืฉืืข ืืขืืื,ืืกืืช ืขืฉื ืืชืืช ืืชืืช ืืขืกืงื ืืชืืจื ืืคื ืฉืืื ืืชืืจื ื ืงื ืืช ืืื ืืืืืจื ืืืจ\' ืืืกื ืืจืื ืื ืื ื ืืืืจ ืจ\' ืืืกื ืืจืื ืื ืื ื ืืื ืืืชืื (ืืจืืืื ื , ืื) ืืจื (ืขื) ืืืืื ืื ืืืื ืืจื ืขื ืฉืื ืืืื ืฉื ืชืืืืื ืืืืื ืฉืืืฉืืื ืื ืืื ืืขืืกืงืื ืืชืืจื ืืื ืขืื ืืื ืฉืืืคืฉืื ืืชืื ืืื ืื ืืืื ืืืชืื ืืชื (ืืืืืจ ืื, ืื) ืืฉืจ ื ืืืื ื ืืื ืขืื ืืื ืฉืืืืืื ืฉื ืืืจ ืืืฉืจ ืืืื ื,ืืืืขืืช ืืืื ืืืื (ืืฉืขืืื ืื, ืื) ื ืืืื ืฉืจื ืฆืืขื,ืืืจ ืืืจ ืืกืืช ืืฉืืข ืืฉืจืื ืืชืชื ืขืฆืืื ืขื ืืืจื ืชืืจื ืืืืืจ ืจืืฉ ืืงืืฉ ืืืืจ ืจืืฉ ืืงืืฉ ืื ืื ืฉืืื ืืืจื ืชืืจื ืืชืงืืืืื ืืื ืืื ืฉืืืืช ืขืฆืื ืขืืื ืฉื ืืืจ (ืืืืืจ ืื, ืื) ืืืช ืืชืืจื ืืื ืื ืืืืช ืืืื,ืืืจ ืืืจ ืืกืืช ืืฉืืข ืืฉืจืื ืืก ืืืืจ ืื ืืชืช ืืืจืื ืืืืจ ืจืื ืืขืืื ืืืืื ืืื ืชืืจื ืืืืจ ืื ืืืื,ืืืจื ืืื ืจ\' ืื ืื ืืื ืืืชืื (ืืฉืื ื, ืื) ืื ืืืฅ ืืื ืืืฆืื ืืืื ืืืืฅ ืืฃ ืืืฆืื ืื ืืืืฅ ืืคืื ืืืฆืื ืจืื,ืืื ืืชื ืืืฆื ืืืื ืฉื ืชืืจื ืืื ืฉืืงืื ืืื ืฉืื ืง ืืฉืื ืืื ืขืืื,ืืืืฅ ืืฃ ืืืฆืื ืื ืื ืชืืืื ืฉืืืขืก ืขืืื ืจืื ืคืขื ืจืืฉืื ื ืืฉืืชืง ืืืื ืืืืืื ืืื ืื ืืื ืืื ืืืืจ,ืืืืฅ ืืคืื ืืืฆืื ืจืื ืื ืชืืืื ืฉืืืขืก ืขืืื ืจืื ืคืขื ืจืืฉืื ื ืืฉื ืื ืืฉืืชืง ืืืื ืืืืืื ืืื ืืื ื ืืืื ืืช ืืืื ื ื ืคืฉืืช ืืชื ื ืจ\' ืืฉืืขืื ืืืืจ ืืจืืฆื ืฉืืชืืื ืืขืกืืง ืืืื ื ืืืื ืืช ืฉืืื ืื ืืงืฆืืข ืืชืืจื ืืืชืจ ืืื ืฉืื ืืืขืื ื ืืืข,ืืืจ ืจ\' ืฉืืืื ืืจ ื ืืื ื ืืื ืืืชืื (ืืฉืื ื, ืื) ืื ื ืืืช ืืืชื ืฉื ืืื ืืืืช ืื ืืคื ืื ืืื ืื ืขืฆืื ืขื ืืืจื ืชืืจื ืกืืคื ืืืชื ืฉื ืืื ืืื ืื ืืคื:,ืคืชื ืจ\' ื ืืืื ืืืืื ืืืกื ืื ืืืจืฉ ืืื ืืืชืื (ืฉืืืื ื ืื, ื) ืืืืืจ ืฉืืื ืื ืืงืื ื ืืื ืกืืจื ืจืื ืืชืื ืขืืืงื ืคื ืืืกืืคื ืขืื ืืืชื ืขืฉืืชื ืืกื ืขื ืื ืื ื ืืฉืจืื ืืืื ืืืจืื ืงื ืืืืืจ ืืื ืืชืจื ืฉืื ืงืจื ืืช ืืฉื ืืื ืืืืื ืขืฆืื ืื ืืืืจื ืชืืืื ืืื ืืชืื ืืืชื ืืืืืืื ืืืฉืงืื ืืืื ืื ืื ืืกืื ืขื ืืืช ืืื ืืืื:,ืคืชื ืจ\' ืืืกื ืืืืื ืืืกื ืื ืืืจืฉ (ืืืจืื ืื, ื) ืื ืชืชืขื ืืืืื ืื ืืืื ืืื ืื ืชืชืขื ืืฆืจื ืื ืืจ ืืืืช ืืืจืฆื ืืืื ืืืจืื ืงื ืืืืืจ ืืื ืืฆืจืืื ืฉืื ืงืจืื ืืช ืืฉืจืื ืืื ืืฆืืจื ืขืฆืื ืฉื ืืืจ (ืืจืืฉืืช ืื, ื) ืืื ืืืขืช ืืืฉ ืื ืื ืฉื ืืื ืืฉืืชื ืฉืจื ืืงื ื ืขื ืืฉืจ ืื ืื ืืืืจื ืชืืืื ืืื ืืชืื ืืืชื ืืืืืืื ืืืฉืงืื ืืืื ืื ืื ืืกืื ืขื ืืืช ืืื ืืืื:,ืคืชื ืจ\' ืืืืขืืจ ืื ื ืฉื ืจ\' ืืืกื ืืืืืื ืืืืื ืืืกื ืื ืืืจืฉ (ืฉืืืื ื ื, ืื) ืืืืจื ื\' ืืช ืขืืื ืืืื (ืืืชื) ืืขืืืจ ืืจืื ืืืืืื ืืืื ืืืจืื ืง"ื ืืื ืืจืื ืฉืื ืืื ืืฉืชื ืืื ืืื ืืจืืฅ ืืคื ืื ืื ืืืืจื ืชืืืื ืืื ืืชืื ืืืชื ืืืืืืื ืืืฉืงืื ืืืื ืื ืื ืืกืื ืขืื"ื,ืืื ืืื ืืจืื ืฉืืจืื ืืืจ ืจื ืืืืื ืืจ ืืืืื ืื ืืืืช ืื\' ืืืืชืื ืฉืืืื ืฉืฉื ืฉืฉื ืืืจืก ืืื '. None | 10a. Every chapter that was dear to David, he began with โhappy isโ and concluded with โhappy is.โ He opened with โhappy is,โ as it is written: โHappy 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 โhappy,โ as it is written at the end of the chapter: โPay 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 Meirโs neighborhood who caused him a great deal of anguish. Rabbi Meir prayed for God to have mercy on them, that they should die. Rabbi Meirโs 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: โLet 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: โAnd 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 Beruryaโs incisive insight: A certain heretic said to Berurya: It is written: โSing, 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 hereticโs mockery and said: Fool! Go to the end of the verse, where it is written: โFor 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: โSing, 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: โA Psalm of David, when he fled from his son, Absalomโ (Psalms 3:1), and similarly it is said: โTo 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: โThe works of His hands in truth and justice, all His commandments are sure. Adjoined forever and ever, made in truth and uprightnessโ (Psalms 111:7โ8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of Godโs commandments. Accordingly, Davidโs 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: โWhy 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 โagainst 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: โShe 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: โBless the Lord, O my soul,โ each corresponding to a different stage of life.,He resided in his motherโs womb, his first world, and said a song of praise of the pregcy, as it is stated: โof 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: โBless 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 103:20โ23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator (Maโayan HaBerakhot).,He nursed from his motherโs breast, his third world, and he looked upon her bosom and said a song of praise, as it is stated: โBless 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 motherโs 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: โLet 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: โBless 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: โYou 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: โBless 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 motherโs 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 motherโs 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: โThere 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 โthere is none like Youโ? Rabbi Yehuda ben Menasya said: Do not read the verse to mean โthere is none like You biltekhaโ; rather, read it to mean โnone 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 โBless 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 manโs soul and God. The five instances of โBless the Lord, O my soulโ correspond to the five parallels between the soul in manโs body and Godโs 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 Hezekiahโs 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: โWho 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: โAnd 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: โSo 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: โIn 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 Godโs emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiahโs personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: I have received a tradition from the house of my fatherโs father, from King David, the founding father of the dynasty of kings of Judea: Even if a sharp sword rests upon a personโs 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 Godโs 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 personโs neck, he should not prevent himself from praying for mercy, as it is stated in the words of Job: โThough He slay me, I will trust in Himโ (Job 13:15). Even though God is about to take his life, he still prays for Godโs 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: โYour 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, โYou 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: โYour 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: โYour sons and your daughters shall be given unto another peopleโ? This refers to the fatherโs wife, the stepmother.,They said to him: The verse: โGo 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: โYou 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: โYou 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: โAll 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 kingโs 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 kingโs 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 Abayeโs 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, Ravaโs 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 kingโs 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 kingโs 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 Yehoshuaโs 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: โFor 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: โNow 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: Isnโt this an a fortiori inference? Just as the Torah says of the ark of God, which was only twelve mil from the camp: โEvery 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: โAnd 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: โAnd 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 Israelโs leader in your place.,And that is what is written: โAnd 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: โBut 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: โKeep 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? Wasnโt 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: โA 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: โFor 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: โFor that we have done foolishly, and for that we have sinned.โ,If you wish, say instead that it is derived from here: โThe princes of Tzoan are become fools noaluโ (Isaiah 19:13).,The Gemara offers an alternative explanation of this verse: โKeep 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: โThis 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: โKeep 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: โFor 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 motherโs 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: โIf 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: โAnd 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)? Isnโt 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: โYou 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). Isnโt 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: โAnd 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: โThe Lord has blessed the house of Oved-edomโฆbecause of the ark of Godโ (II Samuel 6:12). Isnโt 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 |
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73. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah
Found in books: Katzoff(2005) 208; Schiffman (1983) 84
2b. ืืคื ืฉืืื ืืงืืืื ืืฉืื,ืจืื ืืืจ ืืคื ืฉืืื ืขืืื ืืฆืืืื ืืงืืืื,ืืื ืืื ืืืื ืืืื ืืื ืืืื ืืืชืืืื ืื ืชืจื ืื ื ืื ืืืืื ื ืืืืื ื ืืืจืฅ ืืฉืจืื,ืื ื ืื ืืืืชื ืืืื ื ืืืืื ืช ืืื,ืืืจืื ืืืืจ ืืคื ืฉืืื ืืงืืืื ืืฉืื ืืืืขื ืชืจื ืืืื ืืืื ืืื ืขืืืืช ืฉืืชืืจื ืขื ืืื ื ืืื ืืืืกืืจืื,ืืืืืจ ืืืืจืื ื ืขื ืืื ื ืืื ืืืืกืืจืื ืืืื ืืชืืื ืกืคืง ืฉื ืืื ืกืคืง ืฉื ืฉืืื ืืื ืืืชืืืง ืืืกืืจื,ืืื ืืื ืืืืชืืืง ืืืกืืจื ืืืฉืช ืืืฉ ืืื ืืืจ ืฉืืขืจืื ืืืื ืืืจ ืฉืืขืจืื ืคืืืช ืืฉื ืื,ืจืื ืืงืืืื ืื ืืืคืืื ืืจ"ื ืืืืืฉ ืืืืขืืื ืกืชื ืกืคืจื ืืืืื ื ืืืืืจ ืืืืจื ืืจืื ื ืืื ืืืฆืจืื ืืืื''. 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: Rabbaโs 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 womanโs 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 womanโs sake. And it is the Sages who required testimony about this matter, as an extra precaution. And here, with regard to this testimony,''. None |
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74. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah (Amora) โข Judah Nesiah โข Judah b. Levi โข Judah b. Tabbai โข Judah ben tabbai โข Judah the Patriarch
Found in books: Avery Peck et al. (2014) 98; Schiffman (1983) 104
16b. ืืจืืฉืื ืื ืืื ื ืฉืืืื ืืฉื ืืื ืืื ืื ื"ื:,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 Tabbaiโs 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 kingโs 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 kingโs 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 oneโs 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 Yoแธฅaโs 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 oneโs hands on the animalโs 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: โSpeak to the children of benei Israelโ (Leviticus 1:2). The word benei literally means: Sons of. And it states nearby: โAnd 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 Womenโs 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 oneโs strength, would we perform work with consecrated offerings in order to please the women? Placing oneโs 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, isnโt it correct to conclude from this that we do not require placing hands with all oneโs strength?,The Gemara rejects this: Actually, I could say to you that we do require placing hands with all oneโs 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 oneโs 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 oneโs 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 | |
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75. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah โข Judah (Amora) โข Judah Nesiah โข Judah b. Levi โข Judah b. Tabbai โข Judah the Patriarch โข R. Judah I (the Prince), i โข R. Judah II Nesiah โข 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. ืืื"ื ืืื ืืืื ืคืจ ืืื ืืื"ื ืขืืจ ืืืฉืืืืชื ืฆืจืืื ืืืืืจ ืืฉืื ืืงืชื ื ืืื ื ืฉืื ืืื ืขืืจ ืื ืฉืืืืชื ืืื"ื ืืื ืืืืืื ืืืืชื ืืืื ืชื ื ืืื ืืฉืื ืืื ืืื"ื ืขืืจ ืืืื ืคืจ,ืื ื ื"ื ืืชื ื ืจืื ื (ืืืงืจื ื, ื) ืืืงืจืื ืขื ืืืืชื ืืืื ืฉืืืื ืืืืชื ืืฉืขืืจ,ืฉืืืื ืืืื ืืื ืืื ืืื ื ืฉืื ืฉืืืื ืืฉืืืช ืืขืฉื ืืื ืืืื ืืืืชื ืืฉืขืืจ ืืฉืื ืฉืืื ืืืื ืืฉืืืช ืืขืฉื ืืื ืขื ืืขืื ืืืจ ืขื ืฉืืืช ืืขืฉื ืื ื"ืฉ ืชืืืื ืืืืจ ืืืงืจืื ืขื ืืืืชื ืืืื ืฉืืืื ืขื ืืืืชื ืืฉืขืืจ,ืื ืืืชื ื ืื ื ืฉืื ืืง"ื ืืื ืืฉืื ืฉืืื ืืืื ืืฉืืืช ืืขืฉื ืืืื ืืืืช ืืฉืขืืจ ื ืฉืื ืฉืืืื ืืืืช ืืฉืืืช ืืขืฉื ืืื ื ืืื ืฉืืืื ืืืืชื ืืฉืขืืจ ืชืืืื ืืืืจ (ืืืงืจื ื, ืื) ืืฉืจ ื ืฉืื ืืืื ืืฉืืื ื ืฉืื ืืื ืืฉืืื ืืืืื ืื:,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: โAnd 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: โAnd 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: โWhen 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: โWhen 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: โIf 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: โIf 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: โWhen 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: โWhen 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: โWhen 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: โIf 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 oneโs 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: โWhen 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 oneโs control, i.e., those that have a clear physical cause. Didnโt 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: โIf 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 oneโs control not cause ritual impurity? But isnโt it taught in a baraita: โWhen 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 oneโs control? Therefore, the verse states: โWhen 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 โand 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: โWhen 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: โAnd 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: โIn 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 Gamlielโs bread was finished. He relied on Rabbi Yehoshuaโs 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: โAnd they spoke to him saying: If you will be a servant to this people todayโ (I\xa0Kings 12:7). This explains the phrase โin an independent house.โ,ยง The Sages taught: The verse states concerning a king: โWhen 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 generationโs 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: โAnd 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: โWho 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 โifโ is utilized, e.g., in the verse: โIf 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: โThere 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: โFor 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: โThe righteous will walk in them.โ With regard to that person who ate it for the sake of excessive eating, it is written: โAnd 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, didnโt 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: โThe righteous will walk in them.โ With regard to that one, to whom his sister happened to come, it is written: โAnd 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 19:30โ38): 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: โThe righteous will walk in them.โ With regard to Lot, who intended his action for the sake of a transgression, it is written: โAnd 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: โAnd 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: โAnd Lot cast his eyesโ is an allusion to the verse: โHis masterโs wife cast her eyes upon Joseph and said: Lie with meโ (Genesis 39:7). โHis eyesโ is an allusion to the verse: โAnd Samson said: Get her for me, as she is pleasing to my eyesโ (Judges 14:3). โAnd beheldโ is an allusion to the verse: โAnd Shechem, son of Hamor, the prince of the land, beheld her; and he took her and lay with herโ (Genesis 34:2). โThe entire plain kikar of the Jordanโ is an allusion to the verse: โFor on account of a prostitute a man is brought to a loaf kikar of breadโ (Proverbs 6:26). โThat it was well watered mashke everywhereโ is an allusion to the verse โI 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? Wasnโt 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 โbekumahโ written with regard to Lotโs elder daughter in the verse: โAnd 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: โA brother betrayed a strong city, and their contentions are like the bars of a castleโ (Proverbs 18:19)? โA brother betrayed a strong cityโ; that is Lot, who parted from Abraham. โAnd 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: โAn 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: โHe that separates himself seeks his own desire, and snarls against all sound wisdomโ (Proverbs 18:1)? โHe that separates himself seeks his own desireโ; that is Lot, who separated from Abraham to pursue his lust. โAnd 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 25:6โ9). 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: โBlessed 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 โwomen 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 doesnโt 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: โBetween 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 didnโt 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 meโav, and the Merciful One said to Moses: โBe 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 tannaโim. 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: Shouldnโt 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: โWho 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 Yaโakov 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 Natanโs 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 | |
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76. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah โข Judah Nesia (R.) โข Judah, R. โข Judas Maccabeus โข 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 ืืืืฆืืจืื ืืืืืชื ืืื ืฉื ื ืืฉื ื ืืื ืืืื ืฉื ื ืืฉื ื ืืื ืืืื ื ืื ืงืืฉืื ืงื ืืฉืืข ืื ืืฉื ืืช ืืื ืืฉืืืขืื ื ืืฉื ืืช ืืื ืืืื ื ืืชืืืื ืืจืืฉืื ืืืฉื ื ืงื"ื ืืื ืฉื ื ืืฉื ื,ืืจืื ืืืืขืืจ ืืจ\' ืืืกื ืืื ืืฉื ืืช ืืื ืขืืื ืืื ืืืืขื ืืื ืืืืจื ืฉืืืื ืืจ ืืืืื ืืืืจ ืจื ืฉืืืื ืืจ ืืืืื ืืชืืืื ืงืืขืื ืืฉืืฉื ืืืืกืืฃ ืืื ืืขืืื ืืืื,ืืืจ ืจื ืฉืืืื ืืจ ืืืืื ืฉืืื ืืื ืืกืชืจ ืืืืืื ืงืืขืื ื ืืืืจืืช ืฉืืื ืื ืงื ืื ืืช ืืขืืจืจืช ืขืืื ื ืืืื ืืืืืืช ืฉืืื ืืื ืืืจ ืืชืืื ืื ื ืขื ืืืจื ืืืืื ืืืืื ืืื ืืคืจืก,ืจื ืืจื ืื ืื ื ืืจืื ืืืื ื ืืจื ืืืืื ืืชื ื ืืืืืื ืกืืจ ืืืขื ืื ืื ืืื ืืืื ืืืืคื ืจืื ืืืื ื ืืืขืืื ืจืื ืืื ืชื ืฉืืื ืืื ืืกืชืจ ืืืืืื ืืชืืื ื ืืืืจืืช ืฉืืื ืื (ืืฉืื ืื, ื) ืืื ืืชืืชื ืื ืฉืืืฉืื ืฉืืืฉืื ืืื ืจืืขืื,ืขื ืฉืืฆืื ืื ืืงืจื ืืชืื ืืชืืจื (ืฉืืืช ืื, ืื) ืืชื ืืืช ืืืจืื ืืกืคืจ ืืชื ืืืช ืื ืฉืืชืื ืืื ืืืืฉื ื ืชืืจื ืืืจืื ืื ืฉืืชืื ืื ืืืืื ืืกืคืจ ืื ืฉืืชืื ืืืืื,ืืชื ืื ืืชื ืืืช ืื ืฉืืชืื ืืื ืืืจืื ืื ืฉืืชืื ืืืฉื ื ืชืืจื ืืกืคืจ ืื ืฉืืชืื ืื ืืืืื ืืืจื ืจืื ืืืืฉืข ืจ\' ืืืขืืจ ืืืืืขื ืืืืจ ืืชื ืืืช ืื ืฉืืชืื ืืื ืืืืฉื ื ืชืืจื ืืืจืื ืื ืฉืืชืื ืื ืืืืื ืืกืคืจ ืื ืฉืืชืื ืืืืืื,ืืืจ ืจื ืืืืื ืืืจ ืฉืืืื ืืกืชืจ ืืื ื ืืืืื ืืช ืืืืื,ืืืืืจื ืืกืืจ ืฉืืืื ืืกืชืจ ืืื ืืจืื ืืงืืืฉ ื ืืืจื ืืืืืจ ืฉืืืื ืืกืชืจ ืืจืื ืืงืืืฉ ื ืืืจื ื ืืืจื ืืงืจืืช ืืื ื ืืืจื ืืืืชืื,ืืืชืืื ืจืื ืืืืจ ืืืืจ ืงืืืช ืืื ื ืืืื ืืช ืืืืื ืืืืืืงืช ืืฉืืจ ืืฉืืจืื ืจ\' ืืืกื ืืืืจ ืฉืืจ ืืฉืืจืื ืืืื ืืช ืืืืื ืืืืืืงืช ืืงืืืช ืจ\' ืฉืืขืื ืืืืจ ืงืืืช ืืงืืื ื"ืฉ ืืืืืืจื ื"ื ืืื ืจืืช ืืฉืืจ ืืฉืืจืื ืืืกืชืจ ืืืืืื ืืช ืืืืื ืืื ืืืืจ ืืจ\' ืืืืฉืข,ืชื ืื ืจ\' ืฉืืขืื ืื ืื ืกืื ืืืืจ ืงืืืช ืืื ื ืืืื ืืช ืืืืื ืืคื ื ืฉืืืืชื ืฉื ืฉืืื ืืื ืืืจื ืื ืืื ืื ืืืื ืืืจ ืืืื ืืืจ ื ืืืจ (ืืืืื ื ื, ืื) ืืืืืจ ืฉืืฉืช ืืืคืื ืืฉื ืืืืืจ (ืืฉืื ื, ื) ืื ืชืืกืฃ ืขื ืืืจืื,ืืื ืืืืืจ ืืื ืชืืื ืืืืจ ืืืื ืืืจ ืืื ืืขื ืืืืชืื ืืืื ืืขื ืื ืืืืชืื ืชื ืฉืืข ืื ืชืืกืฃ ืขื ืืืจืื,ืชื ืื ืจ\' ืืืืขืืจ ืืืืจ ืืกืชืจ ืืจืื ืืงืืืฉ ื ืืืจื ืฉื ืืืจ (ืืกืชืจ ื, ื) ืืืืืจ ืืื ืืืื ืจ\' ืขืงืืื ืืืืจ ืืกืชืจ ืืจืื ืืงืืืฉ ื ืืืจื ืฉื ืืืจ (ืืกืชืจ ื, ืื) ืืชืื ืืกืชืจ ื ืฉืืช ืื ืืขืื ื ืื ืจืืืื,ืจ"ื ืืืืจ ืืกืชืจ ืืจืื ืืงืืืฉ ื ืืืจื ืฉื ืืืจ (ืืกืชืจ ื, ืื) ืืืืืข ืืืืจ ืืืจืืื ืจืื ืืืกื ืื ืืืจืืกืงืืช ืืืืจ ืืกืชืจ ืืจืื ืืงืืืฉ ื ืืืจื ืฉื ืืืจ (ืืกืชืจ ื, ื) ืืืืื ืื ืฉืืื ืืช ืืื,ืืืจ ืฉืืืื ืื ืืืื ืืชื ืืื ืืืื ื ืืืชื ืืขืืืคื ืืืืืื ืฉื ืืืจ ืงืืื ืืงืืื ืงืืื ืืืขืื ืื ืฉืงืืืื ืืืื,ืืืจ ืจืื ืืืืืื ืืืช ืืื ืคืืจืื ืืืจ ืืืฉืืืื ืืืืช ืืื ืคืืจืื ืืจืื ืืืืขืืจ ืกืืจื ืืื ืืื ืืื ืืื ืืฉ ืืืฉืื ืืืืื ืืืืชืื ืืืื ืื ืงื ืืคืืฉ ืืืื ืืืืจ ืืืขืชืื ืื ืคืฉืื ืงืืืจ,ืืจ"ืข ืืืื ืืจ\' ืืืขืืจ ืืืืจ ืืืื ืฉืื ืืื ืืืื ื ืืืชื ืื ืืืืืชื,ืืื ืืจืื ืืืืจ ืืืื ืืจืื ืืืื ืืจ ืืื ืืืืจ ืืืชื ืืชืจืฉ ืฉื ื ืืจืฉืืื ืืื,ืืื ืืจืื ืืืกื ืื ืืืจืืกืงืืช ืืืื ืคืจืืกืชืงื ืฉืืืจ ืืฉืืืื ืืืื ืืืช ืืื ืคืืจืื ืืืจ ืจืืื ื ืืืื ื ืืืืจื ืืื ืฉื ืืื ืืื ืคืืคืืชื ืืจืืคืชื ืืืื ืฆื ื ืงืจื,ืจื ืืืกืฃ ืืืจ ืืืื (ืืกืชืจ ื, ืื) ืืืื ืืคืืจืื ืืืื ืื ืืขืืจื ืืชืื ืืืืืืื ืจื ื ืืื ืืจ ืืฆืืง ืืืืจ ืืืื ืืืืจื ืื ืืกืืฃ ืืืจืขื:,ืืืชื ืืช ืืืืืื ืื: ืชื ื ืจื ืืืกืฃ ืืืฉืืื ืื ืืช ืืืฉ ืืจืขืื ืฉืชื ืื ืืช ืืืืฉ ืืื ืืืชื ืืช ืืืืืื ืื ืฉืชื ืืชื ืืช ืืฉื ื ืื ื ืืื,ืจืื ืืืืื ื ืฉืืื ืฉืืจ ืืื ืืจืื ืืืฉืขืื ืืืื ืืขืืืื ืชืืชื ืืืจืื ืืืืจื ืฉืื ืืื 14a. ืืฉื ืืืืฉืืจืืฉ ืืืื ืืื ืืืืจ ืืืื ืืฉื ื ืื ื ืืื ืืืื ืืื ืื ืชื ืืชืื ืฉืืื ืืืืื ืืื ืื ืืจืืฅ ืืชืื ืฉืืื ืืขื ืืจืืฅ ืืืจ ืื ืืชื ืื ืชื ืื ืืืืื ืืขื ืืชื ืืืจ ืื ืืชื ืื ืืจืืฅ ืื ืืืืื,ืืืืื ื ืืืืืื ืื ืืฆื ืื ืืืจ ืื ืืขื ืืจืืฅ ืืืขื ืืชื ืืืืจ ืื ืชืืื ืืืจ ืื ืืื ืืืชื ืืื ื ืืืืืื,ืืืกืจ ืืืื ืืช ืืืขืชื ืืืจ ืจืื ืืื ืืจ ืืื ื ืืืืื ืืกืจืช ืืืขืช ืืืชืจ ืืืจืืขืื ืืฉืืื ื ื ืืืืื ืืฉืืข ื ืืืืืช ืฉื ืชื ืืื ืืื ืืืฉืจืื ืฉืืืื ืื ืืืืืจืื ืืืืื ืืืืื ืืกืจืช ืืืขืช ืืืืืจืชื ืืืืื,ืช"ืจ ืืจืืขืื ืืฉืืื ื ื ืืืืื ืืฉืืข ื ืืืืืช ื ืชื ืืื ืืื ืืืฉืจืื ืืื ืคืืชื ืืื ืืืชืืจื ืขื ืื ืฉืืชืื ืืชืืจื ืืืฅ ืืืงืจื ืืืืื,ืืื ืืจืืฉ ืืืจ ืจืื ืืืื ืืจ ืืืื ืืืจ ืจืื ืืืืฉืข ืื ืงืจืื ืืื ืืขืืืืช ืืืืจืืช ืืืจื\' ืฉืืจื ืืืืชื ืืืืื ืื ืื ืฉืื,ืื ืืื ืืื ื ืื ื ืืื ืืคื ืฉืืื ืืืืจืื ืืื ืขื ื ืก ืฉืืืืฆื ืืืจืฅ ืืฆืืืช ืืฆืจืื ืื ืก ืฉืืืืฆื ืืืจืฅ ืืืื ืืืจืื ื ืฉืืจื,ืืืชื ืื ืขื ืฉืื ื ืื ืกื ืืฉืจืื ืืืจืฅ ืืืืฉืจื ืื ืืจืฆืืช ืืืืจ ืฉืืจื ืืฉื ืื ืกื ืืฉืจืื ืืืจืฅ ืื ืืืืฉืจื ืื ืืืจืฆืืช ืืืืจ ืฉืืจื,ืจื ื ืืื ืืืจ ืงืจืืืชื ืื ืืืืื ืจืื ืืืจ ืืฉืืื ืืชื (ืชืืืื ืงืื, ื) ืืืื ืขืืื ื\' ืืื ืขืืื ืคืจืขื ืืื ืืื ืืืื ืขืืื ื\' ืืื ืขืืื ืืืฉืืจืืฉ ืืืชื ืขืืื ืืืฉืืจืืฉ ืื ื,ืืื ืืจืื ืืื ืืจ"ื ืงืฉืื ืืื ืชื ืื ืืฉื ืื ืกื ืืืจืฅ ืื ืืืืฉืจื ืื ืืืจืฆืืช ืืืืจ ืฉืืจื ืืืื ืฉืืื ืืืจื ืืืืฉืืจื ืืจืืฉืื,ืืชื ืืืื ืืืืชืื (ืฉืืืื ื ื, ื) ืืืื ืืืฉ ืืื ืื ืืจืืชืื ืฆืืคืื ืืื ืืืืชืื ืฆืืคืื ืฉื ืชื ืืื ืืื ืืืฉืจืื,ืืืืื ืืืื ืืื ืืืชื ืื ืืจืื ื ืืืืื ืขืืื ืืื ืืืฉืจืื ืืคืืื ืืืืฆืื ืืฆืจืื ืืื ื ืืืื ืฉืืืฆืจืื ืืืืจืืช ื ืืชืื ืืฉืื ืืืฆืจืื ืื ื ืืชืื,ืจืื ืฉืืืื ืืจ ื ืืื ื ืืืจ ืืื ืืื ืืฉืชื ืจืืืช ืฉืฆืืคืืช ืื ืืช ืื ืจืื ืื ืื ืืืจ ืืื ืืื ืืื ื ืืื ืฉืขืืืืื ืืจืืื ืฉื ืขืืื ืืืื ื ืื ืื ืื ื ืงืจื ืืืชืื (ืืืืืจ ืื, ืื) ืืื ื ืงืจื ืื ืืชื ืชื ื ืืฉืื ืจืืื ื ืืงืื ื ืชืืฆืจ ืืื ืืืืื ื ืืขืืื ืขืืื,ืฉืืข ื ืืืืืช ืืื ื ืื ืื ืฉืจื ืืจืื ืืืืจื ืื ื ืืืืืื ืืืืื ืืืกืชืจ ืฉืจื ืืืชืื (ืืจืืฉืืช ืื, ืื) ืืื ืืืื ืืืื ืืกืื ืืืืจ ืจ\' ืืฆืืง ืืกืื ืื ืฉืจื ืืืื ื ืงืจื ืฉืื ืืกืื ืฉืกืืชื ืืจืื ืืงืืฉ ืฉื ืืืจ (ืืจืืฉืืช ืื, ืื) ืื ืืฉืจ ืชืืืจ ืืืื ืฉืจื ืฉืืข ืืงืืื ื"ื ืืกืื ืฉืืื ืกืืืื ืืืืคืื,ืืจืื ืืืชืื (ืฉืืืช ืื, ื) ืืชืงื ืืจืื ืื ืืืื ืืืืช ืืืจื ืืื ืืืืช ืืฉื ืืืจ ืจ"ื ืืืจ ืจื ืฉืืืชื ืืชื ืืื ืืฉืืื ืืืืช ืืืจื ืืืืืจืช ืขืชืืื ืืื ืฉืชืื ืื ืฉืืืฉืืข ืืช ืืฉืจืื ืืืฉืขื ืฉื ืืื ื ืชืืื ืื ืืืืช ืืืื ืืืจื ืขืื ืืืื ืื ืฉืงื ืขื ืจืืฉื ืืืจ ืื ืืชื ื ืชืงืืืื ื ืืืืชืื,ืืืืื ืฉืืฉืืืืืื ืืืืืจ ืขืื ืืืื ืืืคืื ืขื ืจืืฉื ืืืืจ ืื ืืชื ืืืื ื ืืืืชืื ืืืื ื ืืืชืื (ืฉืืืช ื, ื) ืืชืชืฆื ืืืืชื ืืจืืืง ืืืขื ืืืขืช ืื ืืื ืืกืืฃ ื ืืืืชื,ืืืืจื ืืืชืื (ืฉืืคืืื ื, ื) ืืืืืจื ืืฉื ื ืืืื ืืฉืช ืืคืืืืช ืืื ืืฉืช ืืคืืืืช ืฉืืืชื ืขืืฉื ืคืชืืืืช ืืืงืืฉ,(ืฉืืคืืื ื, ื) ืืืื ืืืฉืืช ืชืืช ืชืืืจ ืืื ืฉื ื ืชืืช ืชืืืจ ืืืจ ืจ\' ืฉืืขืื ืื ืืืฉืืื ืืฉืื ืืืื ืืืจ ืืืจ ืื ืชืืจ ืื ืืื ืื ืืื ืื ืืื ืืฃ ืืฉืจืื ืฉืืืืชื ืืืืจ ืื ืืื ืืื ืืื ืื ืืื ืืืืืื ืฉืืฉืืื,ืื ื ืืืชืื (ืฉืืืื ื ื, ื) ืืชืชืคืื ืื ื ืืชืืืจ ืขืืฅ ืืื ืื\' ืจืื ืงืจื ื ืื\' ืจืื ืงืจื ื ืืื ืจืื ืคืื ืืื ืืฉืืื ืฉื ืืฉืื ืืงืจื ื ืืฉืื ืืืืืชื ืฉืืื ืืืืื ืฉื ืืฉืื ืืคื ืื ื ืืฉืื ืืืืืชื,(ืฉืืืื ื ื, ื) ืืื ืงืืืฉ ืื\' ืื ืืื ืืืชื ืืืจ ืจื ืืืืื ืืจ ืื ืฉืื ืื ืชืงืจื ืืืชื ืืื ืืืืืชื ืฉืื ืืืืช ืืงื"ื ืืืช ืืฉืจ ืืื ืืืช ืืฉืจ ืืื ืืขืฉื ืืืื ืืืืื ืืืชื ืืื ืืงืืืฉ ืืจืื ืืื ืืืื ืืขืฉื ืืืื,(ืฉืืืื ื ื, ื) ืืืื ืฆืืจ ืืืืืื ื ืืื ืฆืืืจ ืืืืืื ื ืืื ืฆืจ ืฆืืจื ืขื ืืื ืืืืชื ืืืื ื ืืืื ืืืืื ืื ืจืื ืื ืฉืื ืงืจืืื ืืื ื ืืขืื ืืื ืืงื"ื ืฆืจ ืฆืืจื ืืชืื ืฆืืจื ืืืืื ืื ืจืื ืื ืฉืื ืงืจืืื ืืื ื ืืขืื,ืืืืืื ืืืชืื (ืฉืืืื ื ืื, ื) ืืืื ืืื ืจืืืืช ืขื ืืืืืจ ืืืืจืืช ืืกืชืจ ืืืจ ืืกืชืจ ืืืจ ืื ืืืจ ืืืืขื ืืื,ืืืจ ืจืื ืืจ ืฉืืืื ืขื ืขืกืงื ืื ืืื ืื ืืกืชืจืื ื ืืื ืื ืืืจืืชื ืื ืืืจ ืื ืืื ืืจืืื ืื ืืืืื ืืืจื ืื ืืื ืื ืื ืืื ื ื ืคืฉืืช ืืืืื ืืืจ ืื'25b. ืืื ืืคื ืื ืืื ืืืืืจ ืงื"ื,ืืขืฉื ืืื ืืฉืชื ืื ืืชืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ื ืืืืฉ ืืืืืื ืืืืจืื ืงื"ื,ืืขืฉื ืชืืจ ืืืืืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ืืืืืฉ ืืืืืื ืืืืืื ืงื"ื ืฉืืืื ืืื ืืืืื,ืืขืฉื ืขืื ืืจืืฉืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ืืืืืฉ ืืืืืื ืฉื ืืฉืจืื ืงื"ื ืื ืฉืื ืื ืืื ืืื ืืืืื ืืื ืืคืจื,ืงืืืืช ืืืจืืืช ื ืงืจืื ืืืชืจืืืื ืคืฉืืื ืืื ืืชืืื ื ืืืืฉ ืืืื ืคืืืื ืืขืชืืืื ืืฆืืืจื ืงื"ื,ืืืืจืืช ืืขืื ืฉืื ื ืงืจืื ืืืชืจืืืื ืคืฉืืื ืืื ืืชืืื ื ืืืืฉ ืืืื ืืชื ืืืขืื ืืืจืื ืงื"ื,ืืขืฉื ืืื ืื ืืชืืจ ื ืงืจื ืืืชืจืื ืืขืฉื ืืืฉืืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ืืืืืฉ ืืืงืจืื ืืืื ืงื"ื,ืืขืฉื ืคืืืืฉ ืืืืขื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืื ืืชืืื ืืืืืฉ ืืืืืื ืืื ืืืื ืงื"ื,(ืืืืงืื ืื, ื) ืืืืข ืืช ืืจืืฉืื ืืช ืชืืขืืืชืื ื ืงืจื ืืืชืจืื ืคืฉืืื ืืืคืืงื ืืืจืื ืืืืขืืจ ืืชื ืื ืืขืฉื ืืืื ืืื ืฉืืื ืงืืจื ืืืขืื ืืจืื ืืืืขืืจ ืืืืข ืืช ืืจืืฉืื ืืช ืชืืขืืืชืื ืืืจ ืื ืขื ืฉืืชื ืืืืง ืืชืืขืืืช ืืจืืฉืืื ืฆื ืืืืืง ืืชืืขืืืช ืืื ืืืงื ืืืจืื ืืืฆืื ืื ืฉืืฅ ืคืกืื:,ืืืื ื ืงืจืื ืืื ืืชืจืืืื (ืจืขืื"ื ืกืืื) ืืขืฉื ืจืืืื ื ืงืจื ืืื ืืชืจืื ืืืขืฉื ืืจืื ืื ืื ื ืื ืืืืืื ืฉืืื ืืืืื ืืืื ืงืืจื ืืื ืืื ืกืช (ืืจืืฉืืช ืื, ืื) ืืืื ืืฉืืื ืืฉืจืื ืืืืจ ืื ืืืชืืจืืื (ืืคืกืง) ืื ืชืชืจืื ืืื ืืืจืื ืืฉืืืืืื ืืืืื,ืืขืฉื ืขืื ืืฉื ื ื ืงืจื ืืื ืืชืจืื ืืืื ืืขืฉื ืขืื ืืฉื ื ืื (ืฉืืืช ืื, ืื) ืืืืืจ ืืฉื ืขื ืืืจื ืืฉื,ืชื ืื ืจ"ืฉ ืื ืืืขืืจ ืืืืจ ืืขืืื ืืื ืืื ืืืืจ ืืชืฉืืืืชืื ืฉืืชืื ืชืฉืืื ืฉืืฉืืื ืืืจื ืืืฉื ืคืงืจื ืืืขืจืขืจืื ืฉื ืืืจ (ืฉืืืช ืื, ืื) ืืืฉืืืืื ืืืฉ ืืืฆื ืืขืื ืืื:,ืืจืืช ืืื ืื ื ืงืจืื ืืื ืืชืจืืืื ื"ื ืืฉืื ืืืชืื (ืืืืืจ ื, ืื) ืืฉื:,ืืขืฉื ืืื ืืืื ืื ืื ื ืงืจืื ืืื ืืชืจืืืื ืืื ืืืจืช ืืขืฉื ืืื ืื ืืชืืจ ื ืงืจื ืืืชืจืื ืื ืงืฉืื ืื ืืืชืื ืืื ืื ืื ืืื ืื ืืืชืื ืืื ืื ืกืชืื,ืช"ืจ ืื ืืืงืจืืืช ืืืชืืืื ืืชืืจื ืืื ืื ืงืืจืื ืืืชื ืืฉืื ืืืื (ืืืจืื ืื, ื) ืืฉืืื ื ืืฉืืื ื (ืืืจืื ืื, ืื) ืืขืคืืืื ืืืืืจืื (ืืืืื ื ื, ืื) ืืจืืื ืื ืืืืื ืื (ืืืืื ื ืื, ืื) ืืืืื ืืช ืืืจืืื ืืืฉืชืืช ืืช ืืืื ืฉืื ืืื ืืืืื ืืช ืฆืืืชื ืืืฉืชืืช ืืช ืืืื ืจืืืืื,(ืืืืื ื ื, ืื) ืืืืจืืืช ืืืืฆืืืช ืจ\' ืืืืฉืข ืื ืงืจืื ืืืืจ ืืืืจืืืช ืืฉืื ืืคื ื ืฉืืื ืื ืื ืืขืืืืช ืืืืืื,ืืืจ ืจื ื ืืื ืื ืืืฆื ืืชื ืืกืืจื ืืจ ืืืืฆื ืืชื ืืขืืืืช ืืืืืื ืืฉืจืื ืืืชืื (ืืฉืขืืื ืื, ื) ืืจืข ืื ืงืจืก ื ืื ืืืชืื (ืืฉืขืืื ืื, ื) ืงืจืกื ืืจืขื ืืืืื ืื ืืืื ืืื ืืฉื ืืื\' ืจ\' ืื ืื ืืืจ ืืืื (ืืืฉืข ื, ื) ืืขืืืืช ืืืช ืืื ืืืืจื ืฉืื ืฉืืืจืื ืื ืืื ืขืืื ืขืื ืืืืจืื ืขืืื ืืืืื ืขื ืืืืื ืื ืืื ืืื ื ืื ืชืงืจื ืืืืื ืืื ืืืืื,ืืืจ ืจื ืืื ื ืืจ ืื ืื ืืฉืืื ืืจื ืืื ืืจืื ืืจื ืืืงื ืฉืจื ืืื ืืืจ ืืฉืจืื ืืืืืจ ืืื ืืขืืื ืืืืืื ืฉืงืืื ืืขืืืืช ืืืืืื ืืื ืืื ืืฉืื ืชืื ืฉืื ืืืจ ืจื ืืฉื ืืื ืืื ืืกื ืื ืฉืืืขื ืื ืฉืจื ืืื ืืืืืืื ืืืื"ื ืืฉื"ื ืืื ืืื ืืฉืคืืจ ืฉืืืขื ืื ืฉืจื ืืฉืืืืื ืืืื ืืฉืืืื ืื ืืื ืื ืืจืืืช ืขื ืจืืฉื:,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: โHave I not written for you three timesโ (Proverbs 22:20), indicating that Israelโs battle with Amalek is to be mentioned three times in the Bible and not four times? Since it is already mentioned three times (Exodus 17:8โ16; Deuteronomy 25:17โ19; I\xa0Samuel 15), there is no need to add a fourth source.,The Sages did not accede to Estherโs request until they found a verse written in the Torah: โWrite 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: โWrite this,โ that which is written in the Torah here in Exodus, and in Deuteronomy; โa memorial,โ that which is written in the Prophets, i.e., in I\xa0Samuel, on this matter; โin 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 tannaโim, as it was taught in a baraita: โWrite this,โ that which is written here, in the book of Exodus; โa memorial,โ that which is written in Deuteronomy; โin the book,โ that which is written in the Prophets; this is the statement of Rabbi Yehoshua. Rabbi Elazar HaModaโi disagrees and says: โWrite this,โ that which is written in the Torah here in Exodus, and in Deuteronomy; โa memorial,โ that which is written in the Prophets on this matter; โin the book,โ that which is written in the Megilla. Here too, the tannaโim 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 didnโt 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? Wasnโt it already stated: โAnd 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: โAdd 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 wasnโt 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: โAnd 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: โAnd 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: โAnd 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: โBut 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 tannaโim, I would have stated a matter that is superior to them all, as it is stated: โThey 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: โLet 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 Shmuelโs 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 pepperโs 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: โAnd 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: โNor 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: โAnd of sending portions one to anotherโ (Esther 9:22), indicating two portions to one person. The verse continues: โAnd 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 otherโs 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 otherโs 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 moundโs 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: โAnd the king removed his ring from his handโ (Esther 3:10). Rabbi Abba bar Kahana said: The removal of Ahasuerusโs ring for the sealing of Hamanโs 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 Ahasuerusโs 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 Godโs delivering us from death to life, is it not all the more so the case that we must sing Godโs 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: โGive 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: โGive 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. Isnโt 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 Naแธฅmanโs and Ravaโs 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? Isnโt it written with regard to Samuelโs father, Elkanah: โAnd 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 mataโim 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 โAnd 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: โBut 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: โHaran, 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: โIn 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: โAnd 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 Miriamโs watching Moses in the river: โAnd 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: โAnd Deborah, a prophetess, the wife of Lappidothโ (Judges 4:4). The Gemara asks: What is the meaning of โthe 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: โAnd she sat under a palm treeโ (Judges 4:5). The Gemara asks: What is different and unique with regard to her sitting โunder 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: โAnd 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: โMy 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: โThere 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, โbeside 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: โNeither 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: โAnd 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: โBy 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: โMake 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: โMake 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: โAnd it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah, his fatherโs 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? Aaronโs account of what had taken place, from โAnd Moses said to Aaronโ (Exodus 32:21) until โAnd Moses sawโ (Exodus 32:25).,With regard to Aaronโs 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 Aaronโs response to Moses, the skeptics renounced their religious beliefs. It is stated in Aaronโs response: โAnd 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: โMay 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. Davidโs name begins with a dalet, the next letter in the mnemonic; nun, the last letter of the mnemonic, is the third letter in Amnonโs name. The Gemara asks: Didnโt 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 Amnonโs 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 โshall lie with her yishgalenaโ (Deuteronomy 28:30) is read as though it said yishkavena, which is a more refined term. The term โwith hemorrhoids bafolimโ (Deuteronomy 28:27) is read bateแธฅorim. The term โdovesโ dung แธฅiryonimโ (II\xa0Kings 6:25) is read divyonim. The phrase โto 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 tzoโatam and drink their own urine meimei ragleihem.,The term โinto latrines lemoแธฅraโotโ (II\xa0Kings 10:27) is read as the more refined lemotzaโot. Rabbi Yehoshua ben Korแธฅa says: Lemoแธฅaraโot 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: โBel 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: โThey 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: โThe 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 โits 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 | |
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77. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah (Amora) โข Judah (Tanna) โข R. Judah I (the Prince), i โข R. Judah b. Ilai
Found in books: Avery Peck et al. (2014) 107; Levine (2005) 456
48a. ืืืกืืจืื ืืืืจ ืฉื ืืืชื ืืขืืจ ืืืืืื ืืืจ ืฉื ืขืืื ืืื ืืืื ืืจ ืืืืช ืืืขืืจืืช ืืืืืจ ืฉืืืืฆืข ืืืจื ืืืืืื ืืืจ ืฉื ืืืชื ืืขืืจ ืืืื ืืจืืื ืืืืจืืฅ ืืืืช ืืื ืกืช ืืืชืืื ืืืกืคืจืื ืืืืืชื ืืืงื ืื ืฉืื,ืจ\' ืืืืื ืืืืจ ืืื ืืืชื ืื ืฉืื ืืืื ืืืชื ืืืืืื ืื ืืื ืืืชื ืื ืฉืื ืืืืชื ืืืืืื ืฉืืืืชื ืื ืฉืื ืืื ืฆืจืื ืืืืืช ืืืืืื ืฆืจืื ืืืืืช ืืืืืื ืืืืจืื ืืื ืื ืืืื ืื ืฆืจืืืื ืืืืืช ืื ืืืจื ืื ืฉืื ืืื ืืืื ืจืื ืืืืื ืืืืจ ืืื ืื ืฉื ืืืื ืฆืจืืืื ืืืชืื ืฉืืืจ ืืชืื ืืืืชืืื ืขื ืืืืื:,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 | |
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78. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข R. Judah I (the Prince), i โข R. Judah b. Bathyra โข R. Judah b. Ilai โข rabbis, impact of Judah the Patriarch
Found in books: Cohen (2010) 292; Levine (2005) 421, 443, 456
49b. ืืืื ื ืืชืงืื:,ืชื ื ืจืื ื ืืขืืื ืืืืืจ ืืื ืื ืื ืฉืืฉ ืื ืืืฉื ืืช ืชืืืื ืืื ืื ืืฆื ืืช ืชืืืื ืืื ืืฉื ืืช ืืืืื ืืืืจ ืื ืืฆื ืืช ืืืืื ืืืืจ ืืฉื ืืช ืจืืฉื ืื ืกืืืช ืื ืืฆื ืืช ืจืืฉื ืื ืกืืืช ืืฉื ืืช ืืืื ืฆืืงื ืื ืืฆื ืืช ืืืื ืฆืืงื ืืฉื ืืช ืืืืื ืชืื ืืงืืช ืืื ืืฉื ืืช ืขืื ืืืจืฅ ืืคื ื ืฉืื ืฉืงืฅ ืื ืฉืืชืืื ืฉืจืฅ ืืขื ืื ืืชืืื ืืื ืืืืจ (ืืืจืื ืื, ืื) ืืจืืจ ืฉืืื ืขื ืื ืืืื,ืชื ืื ืจ' ืืืืจ ืขื ืืืจืฅ ืืกืืจ ืืืืื ืืฉืจ (ืืืื) ืฉื ืืืจ (ืืืงืจื ืื, ืื) ืืืช ืชืืจืช ืืืืื ืืืขืืฃ ืื ืืขืืกืง ืืชืืจื ืืืชืจ ืืืืื ืืฉืจ ืืืื ืืขืืฃ ืืื ืฉืืื ื ืขืืกืง ืืชืืจื ืืกืืจ ืืืืื ืืฉืจ ืืืื ืืขืืฃ:,ืืืจ ืจืื ืืืขืืจ ืขื ืืืจืฅ ืืืชืจ ืื ืืืจื ืืืื ืืืืคืืจืื ืฉืื ืืืืืช ืืฉืืช ืืืจื ืื ืชืืืืืื ืจ' ืืืืจ ืืฉืืืื ืืืจ ืืื ืื ืืขืื ืืจืื ืืื ืืื ื ืืขืื ืืจืื:,ืืืจ ืจืื ืืืขืืจ ืขื ืืืจืฅ ืืกืืจ ืืืชืืืืช ืขืื ืืืจื ืฉื ืืืจ (ืืืจืื ื, ื) ืื ืืื ืืืื ืืืืจื ืืืื ืขื ืืืื ืื ืืก ืขื ืืื ืืืืจื ืื ืื ืฉืื,ืืืจ ืจืื ืฉืืืื ืืจ ื ืืื ื ืืืจ ืจืื ืืืื ื ืขื ืืืจืฅ ืืืชืจ ืืงืืจืขื ืืื ืืืจ ืจืื ืฉืืืื ืืจ ืืฆืืง ืืืืื:,ืชื ืื ืืืจ ืจืื ืขืงืืื ืืฉืืืืชื ืขื ืืืจืฅ ืืืจืชื ืื ืืชื ืื ืชืืืื ืืื ืืื ืฉืื ื ืืืืืจ ืืืจื ืื ืชืืืืืื ืจืื ืืืืจ ืืืื ืืืจ ืืื ืื ื ืืฉื ืืฉืืืจ ืขืฆื ืืื ื ืืฉื ืืืื ื ืฉืืืจ ืขืฆื:,ืชื ืื ืืื ืจืื ืืืืจ ืืืืจ ืื ืืืฉืื ืืชื ืืขื ืืืจืฅ ืืืืื ืืืคืชื ืืื ืืื ืืคื ื ืืจื ืื ืืจื ืืืจืก ืืืืื ืืืื ืื ืืืฉืช ืคื ืื ืืฃ ืขื ืืืจืฅ ืืื ืืืืขื ืืืื ืื ืืืฉืช ืคื ืื:,ืชื ืื ืจืื ืืืืขืืจ ืืืืจ ืืืืืื ืื ื ืฆืจืืืื ืืื ืืืฉื ืืืชื ืืื ืืืจืืื ืืืชื ื,ืชื ื ืจืื ืืืื ืื ืืขืืกืง ืืชืืจื ืืคื ื ืขื ืืืจืฅ ืืืืื ืืืขื ืืจืืกืชื ืืคื ืื ืฉื ืืืจ (ืืืจืื ืื, ื) ืชืืจื ืฆืื ืื ื ืืฉื ืืืจืฉื ืื ืชืงืจื ืืืจืฉื ืืื ืืืืจืกื,ืืืืื ืฉื ืื ืฉืฉืื ืืื ืขืื ืืืจืฅ ืืชืืืื ืืื ืืืชืจ ืืฉื ืื ืฉืฉืื ืืื ืขืืืื ืืืืืื ืืช ืืฉืจืื ืื ืฉืืชืืื ืืืชืจ ืืื: ืชื ื ืฉื ื ืืคืืจืฉ ืืืชืจ ืืืืื,ืชื ื ืจืื ื ืฉืฉื ืืืจืื ื ืืืจื ืืขืื ืืืจืฅ ืืื ืืืกืจืื ืืื ืขืืืช ืืืื ืืงืืืื ืืื ื ืขืืืช ืืืื ืืืืื ืืื ืกืื ืืืื ืืื ืื ืืืชื ืืคืืืจืืคืืก ืขื ืืืชืืืื ืืืื ืืื ืื ืืืชื ืืคืืืจืืคืืก ืขื ืงืืคื ืฉื ืฆืืงื ืืืื ืืชืืืื ืขืืื ืืืจื ืืืฉ ืืืืจืื ืืฃ ืืื ืืืจืืืื ืขื ืืืืืชื,ืืชื ื ืงืื ืืื ืื ืื ืคืืง ืืื ืื ืืจืขื ืืขืืื ืืืืื ืืื ืฉื ืืืจ (ืืืื ืื, ืื) ืืืื ืืฆืืืง ืืืืฉ:,ืืื ืื ืฉืืฆื ืืื':,ืืืืืจื ืืจืื ืืืืจ ืกืืจ ืืืืฆื ืืื ืืืฉืื ืืจืื ืืืืื ืกืืจ ืืืืช ื ืื ืืฉืื ืืจืืื ืื ืขื ืืื ืื ืืืื ืื ืขื ืืืืช ืืจืื ืืืืื ืืืืจ ืขื ืืืืฆื,ืืืจ ืจืื ืืืื ื ืืืืืคืช ืืฉืืื,ืืืื ืืืจ ืืขืืื ืื ืชืืคืื ืืชื ืืงืจืื ืคืืืื ืืื ืืกืืจื ืคืืืื ืืชื ืืงืจืื ืคืืืื ืจืื ืืืืจ ืกืืจ (ืืืจืื ื, ื) ืืืืืช ืื ืืืืื ืืฉืืขืช ืื ืฉืชืื ืืืืืื ืืืืืช ืืจืื ืืืืื ืกืืจ ืืืืืช ืืฉืืขืช ืืืืื ืฉืืฉ ืื ืฉืืืขื ืืืืื ืื ืืืืืฆื,ืืื ืืกืืจื ืคืืืื ืืจืื ืืืืจ ืกืืจ ืืืจืชื ืืืืืืชื ืื ืืืืืชื ืืืืืฆื ืืฃ ืืืจืชื ืืืืืฆื ืืจ' ืืืืื ืกืืจ ืืื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 haโaretz 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: โCursed 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: โThis 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 (geโonim). 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: โFor 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 anotherโs 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 (Meโiri). 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 ignoramusโs betrothed bride in his presence, as it is stated: โMoses 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 meโorasa. 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 oneโs 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 (Meโiri).,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: โHe 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: โAnd you shall eat and be satisfied and bless the Lord your Godโ (Deuteronomy 8:10) should be understood as follows: โAnd you shall eat,โ that is eating; โand 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: โAnd 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 |
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79. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah (biblical figure) โข Judah the patriarch (Judah ha-Nasi)
Found in books: Kosman (2012) 116; Rubenstein (2018) 43, 44, 45
81b. ืชืื ืฉืคืืจ ืืืจ ืืื ืืื ืื ืืกื ืืืื ืืื ืืกื ืืืืจ ืฉืื ืืื ืืืื ื ืืจื ืืื ืฉืงื ืืืืช ืฉืืขื ืืืื ืงืืืจื ืคืืืื ืงืื ืืืจื ืคืืืื ืงืื ืืืจื ืขืจืง ืืืฉื ื ืคืฉืื ืืืืช ืืืกื ืืืื ืืชืจืื ื ืคื ืงืืื ืื ืืืืืื ืืืื ืืฆืืขืจ ืืื ืืื ื ืคืฉืื ืืืจ ืืื ืืื ืืขืื ืืืจืช ืืื ืืืื ืืืื ืืืื ืืืจ ืืื ืืืื ืืจ ืจืืื ื ื ืืขืจ ืืื ืืฉืื,ืจืื ืืืื ืืจ ืืฉื ืืื ืจืืื ืื ืขืืื ืืืื ื ืคื ืืืคืื ืืื ืืืจ ืืจืืื ืืฆืืื ื ืืืฆืจ ืืจืข ืืืื ืื ืฉืืขืชืื ืื ืืืืชืื ืืืจื ืืืื ืื ืืื ืฉื ื ืืคืจืืฉ ืืื ืืื ืื ืืื ืืขืื ืงืืืจ ืืื,ืืืื ืืื ืืื ืงื ืืจืืก ืืืื ืชืื ืงืฉืื ื ืคืฉื ืืืคื ืืชื ืืื ืงืืื ืืืจ ืื ืืื ืืช ืืืจื ืื ื ืืจืืชื ืืืืจื ืืืืื ืชืืขื ืืืจื ืืื ืืืืชื ื ืืืืื ืืื ืจืืื ื ืืจืืฉ ืฆืืฆืืชื ืฉืืืจ ืืื ืืชืืื ื ืืืื,ืื ืืชื ืืืืชืื ืืื ืงื ืฉืืจื ืืืืชืื ืชื ืืจื ืกืืืง ืืงื ืืชืื ืืืืื ืืืจื ืืื ืืื ืืื ืืืจ ืื ืืื ืืืื ืืื ืืขืฉื ืืืจื ืืื ืื ื ืืืื ืื ืืฉืื ืื ืขื ืืืืื ืืื ืกืืื ื ืืืจ ืื ืื ื ืืืื ืืืืกืืจื ืืืืืื ื ืื ืืืื ืฉื ืืืชื ืฆืืืง ืืื ืืชืขื ื ืขื ืฉืืช ืืืืชื ืืืชื,ืืชื ืื (ืืืืืจ ื, ืื) ืืืฉื ืืคืจื ืื\' ืืกืื ืื ืืื ืืืชืื ืืืืจ ืืืฉื ืฉื ืืจื ืื ืืืจ ืืฉืืข ืืขืื ืืืคืจ ืื ืืืื ืื ืืืขื ืฉืืคืจ ืื ืืขืื ืืืืชื ืฉืืชื ืืื ืืืืืื ืืืชืื,ืจืื ืขืงืืื ืื ืืื ืืื ืืืื ืคืกืืงื ืืื ืืื ืืืจ ืืื ืื ืฉื ืชืืืื ืืืืื ืืฉืจ ืืืืจ ืืขืื ืืืื ืืฉืจ ืืื ืืืจื ืชืืจื ืฆืจืืื ืืคืจื ืืกืืืื ืื ืฉื ืชืืืื ืืืืื ืืฉืจ ืืืืจ ืืขืื ืืืื ืืฉืจ ืืืืจ ืขื ืืืช ืืื ืืืื,ืืืืฆื ืืืืจ ืืชื ืืืืจ (ืืืงืจื ื, ืื) ืืื ืืืข ืืืฉื ืื ืฉื ืขืื ื ืืฉืืื ืจืื ืขืงืืื ืืืืข ืืคืกืืง ืื ืืื ืืืื ืืื ืื ืฉื ืชืืืื ืืืืื ืฉืืื ืืขืื ืืืื ืืื ืืืจื ืชืืจื ืืื ืืืข ืืืฉื ืื ืฉื ืขืื ื ืื ืฉื ืชืืืื ืืืืื ืืื ืืขืื ืืืื ืืื ืขื ืืืช ืืื ืืืื ืืืกื ืื ืืืืื ืืืืจ ืืื ืืืข ืืืฉื ืื ืฉื ืขืื ื ืขื ืืืจ ืื ืืืื ืื ืืืืืื,ืืชืืืื ืืื ืขื ืืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืืกื ืืชืืืื ืืื ืขื ืืืืชื ืืืจ ืขื ืืื ืืขื ืืชื ืื ืืืจื ืงืืื ืืฉืืืื ืืืจ ืืกืืจ ืืืชืืืื ืขื ืื ืขืจืืืช ืฉืืชืืจื ืืืคืืื ืขื ืืืื,ืชื ื ืืชืืืื ืืื ืขื ืืื ืืขื ืืชื ืืืฉื ืขืืื ืืงืืจืื ืืฉืจ ืืชืืืืชื ืืฉืืืื ืืืจ ืื ืฉืืืื ืืืืืขืืื ืื ืืชื ืื ืืืืชื ืืืืืชื ืืฉืืจ ืื ืขืจืืืช ืฉืืชืืจื ืืื ืืชืืืื ืขืืื ืืื ืืขืืื ืืขืืื ืืื ืฉืื ืืขืืื ืื,ืืื ืชื ืื ืืื ืืชื ืื ืืืจ ืจืื ืืืืจ ืืืืจื ืื ืืคื ื ืืชื ืืืจ ืจืื ืืจืคืื ืืืืจื ืื ืืคื ื ืืืชื ืืืืื ืขืืื ืืืชื ืชืืืื ืืืจ ืจืื ืืืื ืืฉืื ืจืื ืื ืื ื ืื ืืืืืื ืื ืืื ืืืื ืืืขืืื ืขื ืฉื ืืฉื ืืืชื ืชืืืื ืืืืืชื,ืืคืืื ืขื ืืืื ืืืื ืืืืืื ืืืืื ืืืจื ืจื ืฉืฉืช ืืขืืจ ืืื ืืฆืจื ืจื ืื ื ืื ืืจืืขื ืืืงืืข ืืจื ืืื ื ืืคืื ื ืืจื ืืืืื ืืืชืื ืืงื ืืจืก ืืงืืืื ืืืื ืงืืื ืืืจ ืืื ืื ืกืืจ ืื ืืจ ืืคืืื ืขื ืืืื ืืืจ ืืื ืืื ืืืขืชืื,ืืืจ ืจืื ืืชืืืื ืืื ืขื ืฉืชื ืืืืืช ืืขื ืฉืชื ืฆืจืืช ืขื ืืฉื ืืืืืชื ืขื ืืฉื ืืืช ืืขืื ืขื ืืฉื ืืชืื ืืงืช ืฉืืืืขืช ืืขื ืืืื ืืืื ืืืกืจืช ืขืฆืื ืืืืื,ืืืืืื ืื ืืฉื ืืืกืืชื ืืื\' ืืืื ืืืจ ืจื ืืื ืืจ ืจื ืขืื ืืืจ ืจื ืืกื ืชืื ืืงืช ืืช ืชืฉืข ืฉื ืื ืืืื ืืื ืชืื ืืง ืื ืฉืชืื ืขืฉืจื ืฉื ื ืืืื ืืื ืืืื ืืืืจื ืชืื ืืงืช ืืช ืฉืชืื ืขืฉืจื ืฉื ื ืืืื ืืื ืชืื ืืง ืื ืฉืืฉ ืขืฉืจื ืืืื ืืื ืืื ืืื ืืื ืฉืืืื (ืืืืงืื ืื, ื) ืฉืืื ื ืืื ื ืืฉืขืจื ืฆืื,ืืืจ ืจืคืจื ืืจ ืคืคื ื"ืจ ืืกืื ืื ืฉื ื ืืื ืฉืืื ื ืืืฉื ืืขืืื ืืคื ืื ืขืจืื ืืื ืืืฉื ืืขืืื ืืคื ืื ืขืจืื ืืกืืจ ืืื ืืขืื ืืฆืจ ืืืืฉื,ืจื ืืื ืืจ ืืื ืืืงืืข ืืื ืจื ืืกืื ืืชื ืื ืฉืงืืื ืืืช ืืจืชืื ืืืชืืื ืืื ืคืื ืืืจ ืืื ืื ืกืืจ ืื ืืจ ืืืงืืฉื ืืืจ ืืื ืขืืจืช ืื ืืืจื ืืืืจ ืจื ืืืืื ืืืจ ืจื ืืืืชืืื ืจืื ืืืขืืจ ืืกืืจ ืืืื ืฉืืงืืฉ ืืช ืืชื ืืฉืืื ืงืื ื ืขื ืฉืชืืืื ืืชืืืจ ืืคืืื ื ืื ื ืจืืฆื ืืจ ื ืื ืขืืจ ืืื ืืืฉืืืื ืืืืจ ืฉืืืื ืืื ืืฉืชืืฉืื ืืืฉื ืืืจ ืืื ืื ื ืืืืื ืืฉืืืื ืกืืืจื ืื ืืืืจ ืฉืืืื''. None | 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: โHer 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: โThough 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: โThough 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 โThough 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 tannaโim 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 Nehardeโa 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: Doesnโt 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 husbandโs 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 oneโs 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: โYour 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 daughterโs daughter and placed her on his lap. Rav แธคisda said to him: Doesnโt 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 |
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80. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah, R, and R. Gamliel โข rabbis, impact of Judah the Patriarch
Found in books: Cohen (2010) 293; Simon-Shushan (2012) 257
22a. ืืขืฉื ืฉืขืืจื ืืืชืจ ืืืจืืขืื ืืื ืืขืืืื ืจ"ืข ืื\': ืชื ืื ืืืจ ืจืื ืืืืื ื"ื ืฉืจ"ืข ืขืืืื ืืื ืฉืืคืจ ืจืืฉื ืฉื ืืืจ ืขืืืื ืืฉืื ืจืื ืืืืืื ืืืืจืืืืื ืืืืืืชื:,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 Shimonโs 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: โAnd 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 12:1โ2). The words โto 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 womanโs testimony is accepted, e.g., to testify to the death of someoneโs 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: โThese 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 | |
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81. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Judah โข Judah (biblical) โข Rabbi Judah โข Rabbi Judah the Prince โข Tamar (daughter-in-law of Judah) โข 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 ืื ืืฉืืื ืื ืฉืื ืฉืชื ืขืื ืืืช ืืคื ื ืืืืื,ืจืื ืืืจ ืืชื ืืชืื ืืืื ืืืื ื ืงื ืกืืช ืืืืื ืืืืืืืช ืืืืืืืช,ืจื ืคืคื ืืืจ ืืืื ืืืืื ืืืืืื ืืืืืื ืืื ืืืื ืืจืืื ืืื ืืืื ืฉืืื ื ืืจืืื,ืืืจืืฉ ืืงืืฉ ืืจืืฉ ืืงืืฉ ืจืื ืืชืื (ืืืงืจื ืื, ืื) ืืฆืืง ืชืฉืคืื ืขืืืชื ืืืชืื (ืืืจืื ืื, ื) ืฆืืง ืฆืืง ืชืจืืฃ ืื ืืืฆื ืืื ืืืื ืืจืืื ืืื ืืืื ืฉืืื ืืจืืื,ืจื ืืฉื ืืืจ ืืชื ืืณ ืืืฉื ืื ืงืจืื ืืื ืืืื ืื\' ืืคืฉืจื,ืืืชื ืื ืฆืืง ืฆืืง ืชืจืืฃ ืืื ืืืื ืืืื ืืคืฉืจื ืืืฆื ืฉืชื ืกืคืื ืืช ืขืืืจืืช ืื ืืจ ืืคืืขื ืื ืืื ืื ืขืืืจืืช ืฉืชืืื ืฉืชืืื ืืืืขืืช ืืื ืืืจ ืื ืฉืชืืื ืขืืืจืืช ืืื ืฉื ื ืืืืื ืฉืืื ืขืืืื ืืืขืืืช ืืืช ืืืจืื ืืคืืขื ืื ืืื ืื ืขืื ืฉื ืืื ืฉื ืืื ื ืืคืืื ืืื ืืืจ ืื ืฉื ืืื ืขืืืื,ืื ืืืฆื ืืขืื ื ืืฉืืื ื ืืขืื ื ืชืืืื ืฉืืื ื ืืขืื ื ืืคื ื ืืขืื ื ืงืจืืื ืืฉืืื ื ืงืจืืื ืชืืืื ืงืจืืื ืืคื ื ืฉืืื ื ืงืจืืื ืืื ืฉืชืืื ืงืจืืืืช ืฉืชืืื ืจืืืงืืช ืืื ืคืฉืจื ืืื ืืื ืืืขืืืช ืฉืืจ ืื ืืื,ืช"ืจ ืฆืืง ืฆืืง ืชืจืืฃ ืืื ืืืจ ื"ื ืืคื ืืืจ ืจืื ืืืืขืืจ ืืืื ืืืจ ืจืื ืืืื ื ืื ืืืื ืืืจืืจ ืืื,ืชื ื ืงืื ืจืืืื ืืืืจื ื ืฉืืืข ืืื ืฉืืืข ืืื ืืืจ ืื ืจ ืืืจืืจ ืืื ืืฉืชื ืฉื ืืฉืชื ืฉื,ืช"ืจ ืฆืืง ืฆืืง ืชืจืืฃ ืืื ืืืจ ืืืืื ืืืฉืืื ืืืจ ืจ\' ืืืืขืืจ ืืืื ืืืจ ืจืื ืืืื ื ืื ืืืื ืืืจืืจ ืืื ืืืจ ืจืื ืืืืฉืข ืืคืงืืขืื ืืืจ ืจืื ืืืืืื ืืืื ื ืืืจ ืจืื ืขืงืืื ืืื ื ืืจืง ืืืจ ืจืื ืืชืื ืืจืืื ืืืจ ืจืื ืื ื ืื ืื ืชืจืืืื ืืกืืื ื ืืืจ ืจ\' ืืืกื ืืฆืืคืืจื ืืืจ ืจืื ืืืืื ืื ืืชืืจื ืื ืฆืืืื ืืืจ ืจืื ืืืืฉืข ืืืืื ืืืจ ืจืื ืืืืช ืฉืขืจืื ืืืจ ืืืืื ืืืฉืืช ืืืืืช:,ืืื ื ืืืื ืืช ืคืืชืืื ืื\': ืืืื ืืืจืื ื ืืืจ ืจื ืืืืื ืืื ืืืจืื ื ืืื ืื ืืืืจ ืืืงืืืจืืชื,ื"ื ืขืืื ืืื ืืกืืื ื ืืื ืืืืืกืื ืื ืื ืชื ืื ืจืื ืฉืืขืื ืื ืืืืขืืจ ืืืืจ ืืกืืขืื ืืช ืืขืืื ืืืงืื ืืืงืื ืืื ืฉืชืืืจืฃ ืืขืชื ืืืืืจื ืืื,ืื ืืื ืืชื ืืืืื ืงื ืืืืื ืืื ืงื ืืืื ื ืืื ืืืืื,ืืื ืืืจ ืขืืื ืืื ืืืจืื ื ืืฉ ืื ืขืืื ืืืืืื ื"ื ืจืื ืืื ืคืืชืืื ืืืืืชื ืฉื ืื ืฉืืื ืืืืชื ืฉื ืื,ืืื ืืืื ืืืืชื ืืืชื ื ืืื ืขืืื ืืืืืื ื ืืจืืื ืขื ืฉืืืืจ ืืืื,ืืื ืืืื ื ืืืื ืฉืชืืง ืืื ืขื ืืืืืืจ ืืื ืื ืืืืืชื ืขืืื ืืืืื ืืื ืืืื ืืื ืืืืชื ืฉื ืื ืืื ืืืจ ืจืื ืืืจืื ื ืืื ืืฉ ืื ืขืืื ืืืืืืฉื,ืจื ืืื ื ืืืจ ืืืืจืืื ื ืืืื ืคืืื ื ืืืื ืืจืื ืืืืจื ืชืจืืืืื ืืืจื\' ืืื ืื ืื ืงืืืช ืื ืชืืื ืจื ืืฉื ืืืจ ืื ืื ืฉืืืืข ืื ืืืืช ืืื ืืืืื ืขืืื,ืชื ืื ืืืืชืื ืืืืื ืืจืื ืจืื ืืืืจ (ืืืืืจ ื, ืื) ืื ืื ืฉืื ืืืฉ ืืืชื ืืื ืื ืฉืืืช ืืื\' 37b. ืื ืื ื ืืืฆืจื ืืืืช ืืืื ืืืจ ื ืืืจ (ืืืงืจื ื, ื) ืืืื ืขื ืื ืจืื ืื ืืืข ืื ืื ืืืื ืืื\' ืืฉืื ืชืืืจื ืื ืื ื ืืืื ืืืื ืฉื ืื ืืืื ืืืจ ื ืืืจ (ืืฉืื ืื, ื) ืืืืื ืจืฉืขืื ื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 Sheviโit 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 Sheviโit, 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: โIn justice shall you judge your neighborโ (Leviticus 19:15), and it is written in another verse: โJustice, 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 amoraโim. 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: โJustice, justice, shall you follow,โ one mention of โjusticeโ 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: โJustice, 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: โJustice, 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 Pekiโin, 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 Sheโarim, 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. Isnโt 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 Rabbaโs assumption: But is this to the liability of the witnesses? But didnโt 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 Rabbaโs 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: โIf 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 husbandโฆโ (Numbers 5:19โ20). 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: โAnd 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: โWhen 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: โAt 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 oneโs 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 doesnโt 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 didnโt 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 witnessโs 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, โThe voice of your brotherโs 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: โFrom the corner of the earth have we heard songs: Glory to the righteousโ (Isaiah 24:16): One can infer that the songs are heard โfrom the corner of the earth,โ but not from the mouth of the earth, as the earth never again opened its mouth. แธคizkiyya, Rav Yehudaโs brother, raised an objection to Rav Yehuda, son of Rabbi แธคiyya: The verse states concerning Korah and his assembly: โAnd 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: โAnd I shall be a fugitive na and a wanderer vanad in the earthโ (Genesis 4:14), and ultimately it is written: โAnd 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 โNodโ with โnad,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: โSo 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 21:8โ9), 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: โSo 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: โAnd the sons of Jeconiah, the same is Assir, Shealtiel his sonโ (I\xa0Chronicles 3:17). The verse employs the plural โsons ofโ although he had only one son, Shealtiel. โAssir,โ literally, prisoner, teaches that his mother conceived him in prison. โShealtiel,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.,Korahโs wife said to him: See what Moses is doing. He is the king, he appointed his brother High Priest, and he appointed his brotherโs 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 8:5โ11), as though he set his sights on your hair and wishes you to be shaven and unsightly. Korah said to her: But didnโt 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: โLet 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: โThe wisdom of women builds her houseโ (Proverbs 14:1); this is referring to the wife of On, son of Peleth. And: โFolly plucks it down with her handsโ (Proverbs 14:1); this is referring to the wife of Korah.,It is written: โAnd 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. โThe elect men of the assembly keriโei 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. โMen of renown shem,โ is referring to those who had a reputation shem throughout the world.,With regard to the verse: โAnd 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: โAnd 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: โAnd 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: โAnd 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: โAnd 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 | |
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