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17 results for "king"
1. Hebrew Bible, Psalms, 18.14, 44.20, 74.14, 77.13-77.22, 104.6 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 65
18.14. "וַיַּרְעֵם בַּשָּׁמַיִם יְהוָה וְעֶלְיוֹן יִתֵּן קֹלוֹ בָּרָד וְגַחֲלֵי־אֵשׁ׃", 74.14. "אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃", 77.13. "וְהָגִיתִי בְכָל־פָּעֳלֶךָ וּבַעֲלִילוֹתֶיךָ אָשִׂיחָה׃", 77.14. "אֱלֹהִים בַּקֹּדֶשׁ דַּרְכֶּךָ מִי־אֵל גָּדוֹל כֵּאלֹהִים׃", 77.15. "אַתָּה הָאֵל עֹשֵׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ׃", 77.16. "גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי־יַעֲקֹב וְיוֹסֵף סֶלָה׃", 77.17. "רָאוּךָ מַּיִם אֱ‍לֹהִים רָאוּךָ מַּיִם יָחִילוּ אַף יִרְגְּזוּ תְהֹמוֹת׃", 77.18. "זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף־חֲצָצֶיךָ יִתְהַלָּכוּ׃", 77.19. "קוֹל רַעַמְךָ בַּגַּלְגַּל הֵאִירוּ בְרָקִים תֵּבֵל רָגְזָה וַתִּרְעַשׁ הָאָרֶץ׃", 77.21. "נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד־מֹשֶׁה וְאַהֲרֹן׃", 104.6. "תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃", 18.14. "The LORD also thundered in the heavens, and the Most High gave forth His voice; hailstones and coals of fire.", 44.20. "Though Thou hast crushed us into a place of jackals, and covered us with the shadow of death.", 74.14. "Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness.", 77.13. "I will meditate also upon all Thy work, And muse on Thy doings.'", 77.14. "O God, Thy way is in holiness; Who is a great god like unto God?", 77.15. "Thou art the God that doest wonders; Thou hast made known Thy strength among the peoples.", 77.16. "Thou hast with Thine arm redeemed Thy people, The sons of Jacob and Joseph. Selah", 77.17. "The waters saw Thee, O God; The waters saw Thee, they were in pain; The depths also trembled.", 77.18. "The clouds flooded forth waters; The skies sent out a sound; Thine arrows also went abroad.", 77.19. "The voice of Thy thunder was in the whirlwind; The lightnings lighted up the world; The earth trembled and shook.", 77.20. "Thy way was in the sea, And Thy path in the great waters, And Thy footsteps were not known.", 77.21. "Thou didst lead Thy people like a flock, By the hand of Moses and Aaron.", 104.6. "Thou didst cover it with the deep as with a vesture; the waters stood above the mountains.",
2. Hebrew Bible, Jonah, 1.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sennacherib, assyrian king, josephus’ depiction of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 507
1.5. "וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃", 1.5. "And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep.",
3. Hebrew Bible, Job, 7.12, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 26.7, 26.8, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 40.9, 40.10, 40.11, 40.14, 40.25-41.26, 41 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 65
26.6. "עָרוֹם שְׁאוֹל נֶגְדּוֹ וְאֵין כְּסוּת לָאֲבַדּוֹן׃", 26.6. "The nether-world is naked before Him, And Destruction hath no covering.",
4. Hebrew Bible, Isaiah, 27.1, 30.27-30.30, 39.1-39.2, 51.9-51.11, 63.10-63.13 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •king, epic •sennacherib, assyrian king, josephus’ depiction of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 508; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 65
27.1. "כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃", 27.1. "בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃", 30.27. "הִנֵּה שֵׁם־יְהוָה בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָה שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת׃", 30.28. "וְרוּחוֹ כְּנַחַל שׁוֹטֵף עַד־צַוָּאר יֶחֱצֶה לַהֲנָפָה גוֹיִם בְּנָפַת שָׁוְא וְרֶסֶן מַתְעֶה עַל לְחָיֵי עַמִּים׃", 30.29. "הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃", 39.1. "בָּעֵת הַהִוא שָׁלַח מְרֹדַךְ בַּלְאֲדָן בֶּן־בַּלְאֲדָן מֶלֶךְ־בָּבֶל סְפָרִים וּמִנְחָה אֶל־חִזְקִיָּהוּ וַיִּשְׁמַע כִּי חָלָה וַיֶּחֱזָק׃", 39.2. "וַיִּשְׂמַח עֲלֵיהֶם חִזְקִיָּהוּ וַיַּרְאֵם אֶת־בֵּית נכתה [נְכֹתוֹ] אֶת־הַכֶּסֶף וְאֶת־הַזָּהָב וְאֶת־הַבְּשָׂמִים וְאֵת הַשֶּׁמֶן הַטּוֹב וְאֵת כָּל־בֵּית כֵּלָיו וְאֵת כָּל־אֲשֶׁר נִמְצָא בְּאֹצְרֹתָיו לֹא־הָיָה דָבָר אֲשֶׁר לֹא־הֶרְאָם חִזְקִיָּהוּ בְּבֵיתוֹ וּבְכָל־מֶמְשַׁלְתּוֹ׃", 51.9. "עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃", 51.11. "וּפְדוּיֵי יְהוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה׃", 63.11. "וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃", 63.12. "מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃", 63.13. "מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃", 27.1. "In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.", 30.27. "Behold, the name of the LORD cometh from far, With His anger burning, and in thick uplifting of smoke; His lips are full of indignation, And His tongue is as a devouring fire;", 30.28. "And His breath is as an overflowing stream, That divideth even unto the neck, To sift the nations with the sieve of destruction; And a bridle that causeth to err shall be in the jaws of the peoples.", 30.29. "Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel.", 30.30. "And the LORD will cause His glorious voice to be heard, And will show the lighting down of His arm, With furious anger, and the flame of a devouring fire, With a bursting of clouds, and a storm of rain, and hailstones.", 39.1. "At that time Merodach-baladan the son of Baladan, king of Babylon, sent a letter and a present to Hezekiah; for he heard that he had been sick, and was recovered.", 39.2. "And Hezekiah was glad of them, and showed them his treasure-house, the silver, and the gold, and the spices, and the precious oil, and all the house of his armour, and all that was found in his treasures; there was nothing in his house, nor in all his dominion, that Hezekiah showed them not.", 51.9. "Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?", 51.10. "Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?", 51.11. "And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.", 63.10. "But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them.", 63.11. "Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?", 63.12. "That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name?", 63.13. "That led them through the deep, as a horse in the wilderness, without stumbling?",
5. Hebrew Bible, 1 Kings, 8.41-8.43 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sennacherib, assyrian king, josephus’ depiction of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 507
8.41. "וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃", 8.42. "כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃", 8.43. "אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃", 8.41. "Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—", 8.42. "for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;", 8.43. "hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built.",
6. Hebrew Bible, 2 Kings, 3.27, 18.27, 19.7, 19.17-19.18, 19.28, 19.37, 20.12-20.13 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sennacherib, assyrian king, josephus’ depiction of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 507, 508
3.27. "וַיִּקַּח אֶת־בְּנוֹ הַבְּכוֹר אֲשֶׁר־יִמְלֹךְ תַּחְתָּיו וַיַּעֲלֵהוּ עֹלָה עַל־הַחֹמָה וַיְהִי קֶצֶף־גָּדוֹל עַל־יִשְׂרָאֵל וַיִּסְעוּ מֵעָלָיו וַיָּשֻׁבוּ לָאָרֶץ׃" 18.27. "וַיֹּאמֶר אֲלֵיהֶם רַב־שָׁקֵה הַעַל אֲדֹנֶיךָ וְאֵלֶיךָ שְׁלָחַנִי אֲדֹנִי לְדַבֵּר אֶת־הַדְּבָרִים הָאֵלֶּה הֲלֹא עַל־הָאֲנָשִׁים הַיֹּשְׁבִים עַל־הַחֹמָה לֶאֱכֹל אֶת חריהם [צוֹאָתָם] וְלִשְׁתּוֹת אֶת־שיניהם [מימֵי] [רַגְלֵיהֶם] עִמָּכֶם׃", 19.7. "הִנְנִי נֹתֵן בּוֹ רוּחַ וְשָׁמַע שְׁמוּעָה וְשָׁב לְאַרְצוֹ וְהִפַּלְתִּיו בַּחֶרֶב בְּאַרְצוֹ׃", 19.17. "אָמְנָם יְהוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת־הַגּוֹיִם וְאֶת־אַרְצָם׃", 19.18. "וְנָתְנוּ אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃", 19.28. "יַעַן הִתְרַגֶּזְךָ אֵלַי וְשַׁאֲנַנְךָ עָלָה בְאָזְנָי וְשַׂמְתִּי חַחִי בְּאַפֶּךָ וּמִתְגִּי בִּשְׂפָתֶיךָ וַהֲשִׁבֹתִיךָ בַּדֶּרֶךְ אֲשֶׁר־בָּאתָ בָּהּ׃", 19.37. "וַיְהִי הוּא מִשְׁתַּחֲוֶה בֵּית נִסְרֹךְ אֱלֹהָיו וְאַדְרַמֶּלֶךְ וְשַׂרְאֶצֶר [בָּנָיו] הִכֻּהוּ בַחֶרֶב וְהֵמָּה נִמְלְטוּ אֶרֶץ אֲרָרָט וַיִּמְלֹךְ אֵסַר־חַדֹּן בְּנוֹ תַּחְתָּיו׃", 20.12. "בָּעֵת הַהִיא שָׁלַח בְּרֹאדַךְ בַּלְאֲדָן בֶּן־בַּלְאֲדָן מֶלֶךְ־בָּבֶל סְפָרִים וּמִנְחָה אֶל־חִזְקִיָּהוּ כִּי שָׁמַע כִּי חָלָה חִזְקִיָּהוּ׃", 20.13. "וַיִּשְׁמַע עֲלֵיהֶם חִזְקִיָּהוּ וַיַּרְאֵם אֶת־כָּל־בֵּית נְכֹתֹה אֶת־הַכֶּסֶף וְאֶת־הַזָּהָב וְאֶת־הַבְּשָׂמִים וְאֵת שֶׁמֶן הַטּוֹב וְאֵת בֵּית כֵּלָיו וְאֵת כָּל־אֲשֶׁר נִמְצָא בְּאוֹצְרֹתָיו לֹא־הָיָה דָבָר אֲשֶׁר לֹא־הֶרְאָם חִזְקִיָּהוּ בְּבֵיתוֹ וּבְכָל־מֶמְשַׁלְתּוֹ׃", 3.27. "Then he took his eldest son that should have reigned in his stead, and offered him for a burnt-offering upon the wall. And there came great wrath upon Israel; and they departed from him, and returned to their own land." 18.27. "But Rab-shakeh said unto them: ‘Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men that sit on the wall, to eat their own dung, and to drink their own water with you?’", 19.7. "Behold, I will put a spirit in him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.’", 19.17. "of a truth, LORD, the kings of Assyria have laid waste the nations and their lands,", 19.18. "and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them.", 19.28. "Because of thy raging against Me, And for that thy tumult is come up into Mine ears, Therefore will I put My hook in thy nose, And My bridle in thy lips, And I will turn thee back by the way By which thou camest.", 19.37. "And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sarezer his sons smote him with the sword; and they escaped into the land of Ararat. And Esarhaddon his son reigned in his stead.", 20.12. "At that time Berodach-baladan the son of Baladan, king of Babylon, sent a letter and a present unto Hezekiah; for he had heard that Hezekiah had been sick.", 20.13. "And Hezekiah hearkened unto them, and showed them all his treasure-house, the silver, and the gold, and the spices, and the precious oil, and the house of his armour, and all that was found in his treasures; there was nothing in his house, nor in all his dominion, that Hezekiah showed them not.",
7. Hebrew Bible, Habakkuk, 3.3-3.13 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •king, epic Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 65
3.3. "אֱלוֹהַ מִתֵּימָן יָבוֹא וְקָדוֹשׁ מֵהַר־פָּארָן סֶלָה כִּסָּה שָׁמַיִם הוֹדוֹ וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ׃", 3.4. "וְנֹגַהּ כָּאוֹר תִּהְיֶה קַרְנַיִם מִיָּדוֹ לוֹ וְשָׁם חֶבְיוֹן עֻזֹּה׃" 3.5. "לְפָנָיו יֵלֶךְ דָּבֶר וְיֵצֵא רֶשֶׁף לְרַגְלָיו׃", 3.6. "עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם וַיִּתְפֹּצְצוּ הַרְרֵי־עַד שַׁחוּ גִּבְעוֹת עוֹלָם הֲלִיכוֹת עוֹלָם לוֹ׃", 3.7. "תַּחַת אָוֶן רָאִיתִי אָהֳלֵי כוּשָׁן יִרְגְּזוּן יְרִיעוֹת אֶרֶץ מִדְיָן׃", 3.8. "הֲבִנְהָרִים חָרָה יְהוָה אִם בַּנְּהָרִים אַפֶּךָ אִם־בַּיָּם עֶבְרָתֶךָ כִּי תִרְכַּב עַל־סוּסֶיךָ מַרְכְּבֹתֶיךָ יְשׁוּעָה׃", 3.9. "עֶרְיָה תֵעוֹר קַשְׁתֶּךָ שְׁבֻעוֹת מַטּוֹת אֹמֶר סֶלָה נְהָרוֹת תְּבַקַּע־אָרֶץ׃", 3.11. "שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ׃", 3.12. "בְּזַעַם תִּצְעַד־אָרֶץ בְּאַף תָּדוּשׁ גּוֹיִם׃", 3.13. "יָצָאתָ לְיֵשַׁע עַמֶּךָ לְיֵשַׁע אֶת־מְשִׁיחֶךָ מָחַצְתָּ רֹּאשׁ מִבֵּית רָשָׁע עָרוֹת יְסוֹד עַד־צַוָּאר סֶלָה׃", 3.3. "God cometh from Teman, And the Holy One from mount Paran. Selah His glory covereth the heavens, And the earth is full of His praise.", 3.4. "And a brightness appeareth as the light; rays hath He at His side; and there is the hiding of His power." 3.5. "Before him goeth the pestilence, and fiery bolts go forth at His feet.", 3.6. "He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; And the everlasting mountains are dashed in pieces, The ancient hills do bow; His goings are as of old.", 3.7. "I see the tents of Cushan in affliction; The curtains of the land of Midian do tremble.", 3.8. "Is it, O LORD, that against the rivers, is it that Thine anger is kindled against the rivers, or Thy wrath against the sea? That Thou dost ride upon Thy horses, upon Thy chariots of victory?", 3.9. "Thy bow is made quite bare; Sworn are the rods of the word. Selah. Thou dost cleave the earth with rivers.", 3.10. "The mountains have seen Thee, and they tremble; the tempest of waters floweth over; the deep uttereth its voice, And lifteth up its hands on high.", 3.11. "The sun and moon stand still in their habitation; at the light of Thine arrows as they go, At the shining of Thy glittering spear.", 3.12. "Thou marchest through the earth in indignation, Thou threshest the nations in anger.", 3.13. "Thou art come forth for the deliverance of Thy people, for the deliverance of Thine anointed; Thou woundest the head out of the house of the wicked, uncovering the foundation even unto the neck. Selah",
8. Hebrew Bible, Ezekiel, 29.1-29.6, 32.1-32.8 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •king, epic Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 65
29.1. "בַּשָּׁנָה הָעֲשִׂירִית בָּעֲשִׂרִי בִּשְׁנֵים עָשָׂר לַחֹדֶשׁ הָיָה דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 29.1. "לָכֵן הִנְנִי אֵלֶיךָ וְאֶל־יְאֹרֶיךָ וְנָתַתִּי אֶת־אֶרֶץ מִצְרַיִם לְחָרְבוֹת חֹרֶב שְׁמָמָה מִמִּגְדֹּל סְוֵנֵה וְעַד־גְּבוּל כּוּשׁ׃", 29.2. "בֶּן־אָדָם שִׂים פָּנֶיךָ עַל־פַּרְעֹה מֶלֶךְ מִצְרָיִם וְהִנָּבֵא עָלָיו וְעַל־מִצְרַיִם כֻּלָּהּ׃", 29.2. "פְּעֻלָּתוֹ אֲשֶׁר־עָבַד בָּהּ נָתַתִּי לוֹ אֶת־אֶרֶץ מִצְרָיִם אֲשֶׁר עָשׂוּ לִי נְאֻם אֲדֹנָי יְהוִה׃", 29.3. "דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃", 29.4. "וְנָתַתִּי חחיים [חַחִים] בִּלְחָיֶיךָ וְהִדְבַּקְתִּי דְגַת־יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ וְהַעֲלִיתִיךָ מִתּוֹךְ יְאֹרֶיךָ וְאֵת כָּל־דְּגַת יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ תִּדְבָּק׃", 29.5. "וּנְטַשְׁתִּיךָ הַמִּדְבָּרָה אוֹתְךָ וְאֵת כָּל־דְּגַת יְאֹרֶיךָ עַל־פְּנֵי הַשָּׂדֶה תִּפּוֹל לֹא תֵאָסֵף וְלֹא תִקָּבֵץ לְחַיַּת הָאָרֶץ וּלְעוֹף הַשָּׁמַיִם נְתַתִּיךָ לְאָכְלָה׃", 29.6. "וְיָדְעוּ כָּל־יֹשְׁבֵי מִצְרַיִם כִּי אֲנִי יְהוָה יַעַן הֱיוֹתָם מִשְׁעֶנֶת קָנֶה לְבֵית יִשְׂרָאֵל׃", 32.1. "וַהֲשִׁמּוֹתִי עָלֶיךָ עַמִּים רַבִּים וּמַלְכֵיהֶם יִשְׂעֲרוּ עָלֶיךָ שַׂעַר בְּעוֹפְפִי חַרְבִּי עַל־פְּנֵיהֶם וְחָרְדוּ לִרְגָעִים אִישׁ לְנַפְשׁוֹ בְּיוֹם מַפַּלְתֶּךָ׃", 32.1. "וַיְהִי בִּשְׁתֵּי עֶשְׂרֵה שָׁנָה בִּשְׁנֵי־עָשָׂר חֹדֶשׁ בְּאֶחָד לַחֹדֶשׁ הָיָה דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 32.2. "בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃", 32.2. "בֶּן־אָדָם שָׂא קִינָה עַל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח־מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרוֹתָם׃", 32.3. "שָׁמָּה נְסִיכֵי צָפוֹן כֻּלָּם וְכָל־צִדֹנִי אֲשֶׁר־יָרְדוּ אֶת־חֲלָלִים בְּחִתִּיתָם מִגְבוּרָתָם בּוֹשִׁים וַיִּשְׁכְּבוּ עֲרֵלִים אֶת־חַלְלֵי־חֶרֶב וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר׃", 32.3. "כֹּה אָמַר אֲדֹנָי יְהוִה וּפָרַשְׂתִּי עָלֶיךָ אֶת־רִשְׁתִּי בִּקְהַל עַמִּים רַבִּים וְהֶעֱלוּךָ בְּחֶרְמִי׃", 32.4. "וּנְטַשְׁתִּיךָ בָאָרֶץ עַל־פְּנֵי הַשָּׂדֶה אֲטִילֶךָ וְהִשְׁכַּנְתִּי עָלֶיךָ כָּל־עוֹף הַשָּׁמַיִם וְהִשְׂבַּעְתִּי מִמְּךָ חַיַּת כָּל־הָאָרֶץ׃", 32.5. "וְנָתַתִּי אֶת־בְּשָׂרְךָ עַל־הֶהָרִים וּמִלֵּאתִי הַגֵּאָיוֹת רָמוּתֶךָ׃", 32.6. "וְהִשְׁקֵיתִי אֶרֶץ צָפָתְךָ מִדָּמְךָ אֶל־הֶהָרִים וַאֲפִקִים יִמָּלְאוּן מִמֶּךָּ׃", 32.7. "וְכִסֵּיתִי בְכַבּוֹתְךָ שָׁמַיִם וְהִקְדַּרְתִּי אֶת־כֹּכְבֵיהֶם שֶׁמֶשׁ בֶּעָנָן אֲכַסֶּנּוּ וְיָרֵחַ לֹא־יָאִיר אוֹרוֹ׃", 32.8. "כָּל־מְאוֹרֵי אוֹר בַּשָּׁמַיִם אַקְדִּירֵם עָלֶיךָ וְנָתַתִּי חֹשֶׁךְ עַל־אַרְצְךָ נְאֻם אֲדֹנָי יְהוִה׃", 29.1. "In the tenth year, in the tenth month, in the twelfth day of the month, the word of the LORD came unto me, saying:", 29.2. "’Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt;", 29.3. "speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself.", 29.4. "And I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales; and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales.", 29.5. "And I will cast thee into the wilderness, Thee and all the fish of thy rivers; Thou shalt fall upon the open field; Thou shalt not be brought together, nor gathered; To the beasts of the earth and to the fowls of the heaven Have I given thee for food.", 29.6. "And all the inhabitants of Egypt shall know That I am the LORD, Because they have been a staff of reed To the house of Israel.", 32.1. "And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the LORD came unto me, saying:", 32.2. "’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers.", 32.3. "Thus saith the Lord GOD: I will therefore spread out My net over thee With a company of many peoples; And they shall bring thee up in My net.", 32.4. "And I will cast thee upon the land, I will hurl thee upon the open field, And will cause all the fowls of the heaven to settle upon thee, And I will fill the beasts of the whole earth with thee.", 32.5. "And I will lay thy flesh upon the mountains, And fill the valleys with thy foulness.", 32.6. "I will also water with thy blood the land wherein thou swimmest, even to the mountains; And the channels shall be full of thee.", 32.7. "And when I shall extinguish thee, I will cover the heaven, And make the stars thereof black; I will cover the sun with a cloud, And the moon shall not give her light.", 32.8. "All the bright lights of heaven Will I make black over thee, And set darkness upon thy land, Saith the Lord GOD.",
9. Hebrew Bible, 2 Chronicles, 8.11, 32.17 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sennacherib, assyrian king, josephus’ depiction of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 507
8.11. "וְאֶת־בַּת־פַּרְעֹה הֶעֱלָה שְׁלֹמֹה מֵעִיר דָּוִיד לַבַּיִת אֲשֶׁר בָּנָה־לָהּ כִּי אָמַר לֹא־תֵשֵׁב אִשָּׁה לִי בְּבֵית דָּוִיד מֶלֶךְ־יִשְׂרָאֵל כִּי־קֹדֶשׁ הֵמָּה אֲשֶׁר־בָּאָה אֲלֵיהֶם אֲרוֹן יְהוָה׃", 32.17. "וּסְפָרִים כָּתַב לְחָרֵף לַיהוָה אֱלֹהֵי יִשְׂרָאֵל וְלֵאמֹר עָלָיו לֵאמֹר כֵּאלֹהֵי גּוֹיֵ הָאֲרָצוֹת אֲשֶׁר לֹא־הִצִּילוּ עַמָּם מִיָּדִי כֵּן לֹא־יַצִּיל אֱלֹהֵי יְחִזְקִיָּהוּ עַמּוֹ מִיָּדִי׃", 8.11. "And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her; for he said: ‘No wife of mine shall dwell in the house of David king of Israel, because the places are holy, whereunto the ark of the LORD hath come.’", 32.17. "He wrote also a letter, to taunt the LORD, the God of Israel, and to speak against Him, saying: ‘As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall not the God of Hezekiah deliver His people out of my hand.’",
10. Hebrew Bible, Daniel, 2.17-2.18 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sennacherib, assyrian king, josephus’ depiction of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 508
2.17. "אֱדַיִן דָּנִיֵּאל לְבַיְתֵהּ אֲזַל וְלַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה חַבְרוֹהִי מִלְּתָא הוֹדַע׃", 2.18. "וְרַחֲמִין לְמִבְעֵא מִן־קֳדָם אֱלָהּ שְׁמַיָּא עַל־רָזָה דְּנָה דִּי לָא יְהֹבְדוּן דָּנִיֵּאל וְחַבְרוֹהִי עִם־שְׁאָר חַכִּימֵי בָבֶל׃", 2.17. "Then Daniel went to his house, and made the thing known to Haiah, Mishael, and Azariah, his companions;", 2.18. "that they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon.",
11. Vergil, Aeneis, 5.26, 5.282-5.285, 6.89, 8.4, 8.18-8.19, 8.29, 9.40-9.43, 9.57, 9.62-9.63, 9.66, 9.327, 9.369, 9.691, 9.757-9.761, 10.217-10.218 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •philodemus (epicurean philosopher), on the good king according to homer Found in books: Cairns (1989), Virgil's Augustan Epic. 59, 71
5.26. into a cloud-wrack rolls. Against such foes 5.282. upsprang the sailors, while the ship stood still, 5.283. and pushed off with long poles and pointed iron, 5.284. or snatched the smashed oars from the whirling tide. 5.285. Mnestheus exults; and, roused to keener strife 6.89. (Which asks no kingdom save what Fate decrees) 8.4. the lash he laid and clashed his sounding arms; 8.18. through Latium waxes large. But what the foe 8.19. by such attempt intends, what victory 8.29. Thus the vexed waters at a fountain's brim, 9.40. of fructifying Nile from many a field 9.41. back to his channel flows. A swift-blown cloud 9.42. of black, uprolling dust the Teucrians see 9.43. o'ershadowing the plain; Calcus calls 9.62. dappled with white he rode; a crimson plume 9.63. flamed over his golden helmet. “Who,” he cries, 9.66. a javelin, provoking instant war: 9.327. Princes of Teucria, with impartial mind, 9.369. and ancient wine-bowl, Tyrian Dido's token. 9.691. their rage of battle fail. But while she stirred 9.757. in circling pack of huntsmen, shows its teeth 9.758. against the naked spears, and scorning death 9.759. leaps upward on the javelins,—even so, 9.760. not loth to die, the youthful soldier flew 9.761. traight at the centre of his foes, and where 10.217. uniting with his cause. The Lydian tribe, 10.218. now destined from its tyrant to be free,
12. Josephus Flavius, Jewish Antiquities, 1.113, 8.116-8.117, 8.162, 9.43, 10.10, 10.13, 10.199, 11.87 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sennacherib, assyrian king, josephus’ depiction of Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 507, 508
1.113. 2. Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God, as if it was through his means they were happy, but to believe that it was their own courage which procured that happiness. 8.116. Nay, moreover, this help is what I implore of thee, not for the Hebrews only, when they are in distress, but when any shall come hither from any ends of the world whatsoever, and shall return from their sins and implore thy pardon, do thou then pardon them, and hear their prayer. 8.117. For hereby all shall learn that thou thyself wast pleased with the building of this house for thee; and that we are not ourselves of an unsociable nature, nor behave ourselves like enemies to such as are not of our own people; but are willing that thy assistance should be communicated by thee to all men in common, and that they may have the enjoyment of thy benefits bestowed upon them.” 8.162. He appointed also five hundred and fifty rulers over those Canaanites who were reduced to such domestic slavery, who received the entire care of them from the king, and instructed them in those labors and operations wherein he wanted their assistance. 9.43. for he took his eldest son, who was to reign after him, and lifting him up upon the wall, that he might be visible to all the enemies, he offered him as a whole burnt-offering to God, whom, when the kings saw, they commiserated the distress that was the occasion of it, and were so affected, in way of humanity and pity, that they raised the siege, and every one returned to his own house. 10.10. Why therefore do you delay to deliver up yourselves to a superior force, who can take you without your consent? although it will be safer for you to deliver yourselves up voluntarily, while a forcible capture, when you are beaten, must appear more dangerous, and will bring further calamities upon you.” 10.13. And when the prophet had done accordingly, an oracle came from God to him, and encouraged the king and his friends that were about him; and foretold that their enemies should be beaten without fighting, and should go away in an ignominious manner, and not with that insolence which they now show, 10.199. Accordingly, Arioch informed the king of what Daniel desired. So the king bid them delay the slaughter of the magicians till he knew what Daniel’s promise would come to; but the young man retired to his own house, with his kinsmen, and besought God that whole night to discover the dream, and thereby deliver the magicians and Chaldeans, with whom they were themselves to perish, from the king’s anger, by enabling him to declare his vision, and to make manifest what the king had seen the night before in his sleep, but had forgotten it. 11.87. although it was indeed lawful for them to come and worship there if they pleased, and that they could allow them nothing but that in common with them, which was common to them with all other men, to come to their temple and worship God there.
13. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •king, epic Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 219
74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות 74b. i.e., b a diver [ i bar amoraei /i ] /b went into the water b to bring /b up this chest, b and /b the fish b became angry and sought to sever his thigh, but /b the diver b threw /b upon it b a flask of vinegar and they descended /b and swam away. b A Divine Voice emerged /b and b said to us: What /b right b do you have to /b touch b the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue /b wool b in it to /b be used in the ritual fringes of b the righteous in the World-to-Come? /b , b Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it /b up, and the b snake came and sought to swallow the ship. A raven came /b and b cut off its head, /b and b the water turned into blood /b due to the enormousness of the snake. b Another snake came, took /b the precious stone, b and hung it /b on the dead snake, b and it recovered. It returned /b and again b sought to swallow the ship, /b and yet again b a bird came and cut off its head, took that precious stone, /b and b threw it onto the ship. We had with us these salted birds; we placed /b the stone b on them, /b and b they took /b the stone b and flew away with it. /b ,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. b The Sages taught: /b There was b an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. /b Rabbi Eliezer b said to him: What is this, Yehoshua; for what /b reason b did you tremble? /b Rabbi Yehoshua b said to him: I saw a great light in the sea. /b Rabbi Eliezer b said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” /b (Job 41:10)., b Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open /b the thigh b and tore /b off the sciatic nerve and the forbidden fat b and put it on the grass. By /b the time b that we brought wood, the thigh had repaired /b itself, b and we roasted it. When we returned /b to that place b after twelve months /b of b the year /b had passed, b we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ i samterei /i ], /b while b those coals were of broom. /b ,The verse states: b “And God created the great sea monsters” /b (Genesis 1:21). b Here, /b in Babylonia, b they interpreted /b this as a reference to the b sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore /b and great and strong b sword /b will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides b a mnemonic /b for the following statements of Rav Yehuda citing Rav: b Everything; time; Jordan. Rav Yehuda says /b that b Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled /b and produced offspring, they would have b destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted /b the female to preserve it for the banquet b for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” /b (Isaiah 27:1)., b And He created even the beasts on the thousand hills /b (see Psalms 50:10) b male and female. And /b they were so enormous that b if they would have coupled /b and produced offspring, b they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled /b the sexual desire of b the female and preserved it for the righteous in the future. As it is stated /b about the beasts: b “Lo now, his strength is in his loins” /b (Job 40:16); b this /b is referring to the b male. /b The continuation of the verse: b “And his force is in the stays of his body”; this /b is the b female, /b alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: b There too, /b with regard to the leviathan, b let Him castrate the male and cool the female; /b why was it necessary to kill the female? The Gemara answers: b Fish are unrestrained, /b and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: b And let Him do the opposite, /b and kill and preserve the male leviathan. The Gemara responds: b If you wish, say /b that the b salted female is better; if you wish, say /b instead b that /b since b it is written: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26), the male must be left alive for sport, because it is b not proper conduct /b to sport b with a female. /b The Gemara asks: b Here too, /b with regard to the beasts, b let Him /b preserve the b female in salt, /b instead of cooling it. The Gemara answers: b Salted fish is good, /b but b salted meat is not good. /b , b And Rav Yehuda says /b that b Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, /b so that there will be room for land. The minister of the sea b said before Him: Master of the Universe, /b it is b enough that I will stay within my own /b waters. God b immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” /b (Job 26:12)., b Rabbi Yitzḥak said: Conclude from here /b that b the name of the minister of the sea is Rahab, and were it not for waters /b of the sea that b cover him, no creature could withstand his smell, /b as his corpse emits a terrible stench. b As it is stated: “They shall not hurt nor destroy in all My holy mountain; /b for the earth shall be full of the knowledge of the Lord, b as the waters cover the sea” /b (Isaiah 11:9). b Do not read /b this phrase as b “cover the sea”; rather /b read it as: b Cover the minister of the sea, /b i.e., the term sea is referring to the minister of the sea, not to the sea itself., b And Rav Yehuda says /b that b Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught /b in a i baraita /i : b The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, /b i.e., the Hula Lake, b and in the Sea of Tiberias, /b the Sea of Galilee, b and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” /b (Job 40:23). b Rava bar Ulla strongly objects to this /b explanation of the verse, stating: But b this /b verse b is written about the beasts on the thousand hills. Rather, Rava bar Ulla said /b that this is the meaning of the verse: b When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b ,§ The Gemara provides b a mnemonic /b for the upcoming statements of Rav Dimi: b Seas; Gabriel; hungry. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: What /b is the meaning of that b which is written: “For He has founded it upon the seas, and established it upon the floods” /b (Psalms 24:2)? b These are /b the b seven seas and four rivers that surround Eretz Yisrael. And these are /b the b seven seas: The Sea of Tiberias, the Sea of Sodom, /b i.e., the Dead Sea, b the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, /b i.e., the Mediterranean. b And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, /b which are the rivers of Damascus., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Yonatan says: In the future, Gabriel will perform /b
14. Yose Ben Yose, Piyyutim, None (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 217
15. Kallir, Yikhon ‘Olam, None  Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 219
16. Anon., Tanhuma, None  Tagged with subjects: •king, epic Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 217
17. Anon., Midrash On Song of Songs, 6.8  Tagged with subjects: •king, epic Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 219