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260 results for "law"
1. Septuagint, Tobit, 13-14, 12 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 4
2. Septuagint, Baruch, 4.1 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80
3. Septuagint, 2 Esdras, 6.17-6.28, 18.1-18.8 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •law, of moses •law, jewish/of moses Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 874; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 443
4. Hebrew Bible, Psalms, 1.2, 9.19, 19.1-19.14, 36.7, 37.7, 38.12, 50.3-50.5, 69.14, 88.19, 105.25-105.27, 110.1, 119.63, 141.4-141.5, 144.4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 87, 101, 112, 114, 131, 158, 162, 188; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 52, 182; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 247, 248; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 299
1.2. "כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃", 9.19. "כִּי לֹא לָנֶצַח יִשָּׁכַח אֶבְיוֹן תִּקְוַת ענוים [עֲנִיִּים] תֹּאבַד לָעַד׃", 19.1. "לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃", 19.1. "יִרְאַת יְהוָה טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־יְהוָה אֱמֶת צָדְקוּ יַחְדָּו׃", 19.2. "הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד־אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ׃", 19.3. "יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה־דָּעַת׃", 19.4. "אֵין־אֹמֶר וְאֵין דְּבָרִים בְּלִי נִשְׁמָע קוֹלָם׃", 19.5. "בְּכָל־הָאָרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם לַשֶּׁמֶשׁ שָׂם־אֹהֶל בָּהֶם׃", 19.6. "וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח׃", 19.7. "מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ וּתְקוּפָתוֹ עַל־קְצוֹתָם וְאֵין נִסְתָּר מֵחַמָּתוֹ׃", 19.8. "תּוֹרַת יְהוָה תְּמִימָה מְשִׁיבַת נָפֶשׁ עֵדוּת יְהוָה נֶאֱמָנָה מַחְכִּימַת פֶּתִי׃", 19.9. "פִּקּוּדֵי יְהוָה יְשָׁרִים מְשַׂמְּחֵי־לֵב מִצְוַת יְהוָה בָּרָה מְאִירַת עֵינָיִם׃", 19.11. "הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים׃", 19.12. "גַּם־עַבְדְּךָ נִזְהָר בָּהֶם בְּשָׁמְרָם עֵקֶב רָב׃", 19.13. "שְׁגִיאוֹת מִי־יָבִין מִנִּסְתָּרוֹת נַקֵּנִי׃", 19.14. "גַּם מִזֵּדִים חֲשֹׂךְ עַבְדֶּךָ אַל־יִמְשְׁלוּ־בִי אָז אֵיתָם וְנִקֵּיתִי מִפֶּשַׁע רָב׃", 36.7. "צִדְקָתְךָ כְּהַרְרֵי־אֵל מִשְׁפָּטֶךָ תְּהוֹם רַבָּה אָדָם־וּבְהֵמָה תוֹשִׁיעַ יְהוָה׃", 37.7. "דּוֹם לַיהוָה וְהִתְחוֹלֵל לוֹ אַל־תִּתְחַר בְּמַצְלִיחַ דַּרְכּוֹ בְּאִישׁ עֹשֶׂה מְזִמּוֹת׃", 38.12. "אֹהֲבַי וְרֵעַי מִנֶּגֶד נִגְעִי יַעֲמֹדוּ וּקְרוֹבַי מֵרָחֹק עָמָדוּ׃", 50.3. "יָבֹא אֱלֹהֵינוּ וְאַל־יֶחֱרַשׁ אֵשׁ־לְפָנָיו תֹּאכֵל וּסְבִיבָיו נִשְׂעֲרָה מְאֹד׃", 50.4. "יִקְרָא אֶל־הַשָּׁמַיִם מֵעָל וְאֶל־הָאָרֶץ לָדִין עַמּוֹ׃", 50.5. "אִסְפוּ־לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי־זָבַח׃", 69.14. "וַאֲנִי תְפִלָּתִי־לְךָ יְהוָה עֵת רָצוֹן אֱלֹהִים בְּרָב־חַסְדֶּךָ עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ׃", 88.19. "הִרְחַקְתָּ מִמֶּנִּי אֹהֵב וָרֵעַ מְיֻדָּעַי מַחְשָׁךְ׃", 105.25. "הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו׃", 105.26. "שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר־בּוֹ׃", 105.27. "שָׂמוּ־בָם דִּבְרֵי אֹתוֹתָיו וּמֹפְתִים בְּאֶרֶץ חָם׃", 110.1. "לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃", 119.63. "חָבֵר אָנִי לְכָל־אֲשֶׁר יְרֵאוּךָ וּלְשֹׁמְרֵי פִּקּוּדֶיךָ׃", 141.4. "אַל־תַּט־לִבִּי לְדָבָר רָע לְהִתְעוֹלֵל עֲלִלוֹת בְּרֶשַׁע אֶת־אִישִׁים פֹּעֲלֵי־אָוֶן וּבַל־אֶלְחַם בְּמַנְעַמֵּיהֶם׃", 141.5. "יֶהֶלְמֵנִי־צַדִּיק חֶסֶד וְיוֹכִיחֵנִי שֶׁמֶן רֹאשׁ אַל־יָנִי רֹאשִׁי כִּי־עוֹד וּתְפִלָּתִי בְּרָעוֹתֵיהֶם׃", 144.4. "אָדָם לַהֶבֶל דָּמָה יָמָיו כְּצֵל עוֹבֵר׃", 1.2. "But his delight is in the law of the LORD; and in His law doth he meditate day and night.", 9.19. "For the needy shall not alway be forgotten, Nor the expectation of the poor perish for ever.", 19.1. "For the Leader. A Psalm of David.", 19.2. "The heavens declare the glory of God, and the firmament showeth His handiwork;", 19.3. "Day unto day uttereth speech, and night unto night revealeth knowledge;", 19.4. "There is no speech, there are no words, neither is their voice heard.", 19.5. "Their line is gone out through all the earth, and their words to the end of the world. In them hath He set a tent for the sun,", 19.6. "Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course.", 19.7. "His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.", 19.8. "The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple. .", 19.9. "The precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes.", 19.10. "The fear of the LORD is clean, enduring for ever; the ordices of the LORD are true, they are righteous altogether;", 19.11. "More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb.", 19.12. "Moreover by them is Thy servant warned; in keeping of them there is great reward.", 19.13. "Who can discern his errors? Clear Thou me from hidden faults.", 19.14. "Keep back Thy servant also from presumptuous sins, that they may not have dominion over me; then shall I be faultless, and I shall be clear from great transgression.", 36.7. "Thy righteousness is like the mighty mountains; Thy judgments are like the great deep; Man and beast Thou preservest, O LORD.", 37.7. "Resign thyself unto the LORD, and wait patiently for Him; fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.", 38.12. "My friends and my companions stand aloof from my plague; and my kinsmen stand afar off.", 50.3. "Our God cometh, and doth not keep silence; a fire devoureth before Him, And round about Him it stormeth mightily.", 50.4. "He calleth to the heavens above, and to the earth, that He may judge His people:", 50.5. "'Gather My saints together unto Me; those that have made a covet with Me by sacrifice.'", 69.14. "But as for me, let my prayer be unto Thee, O LORD, in an acceptable time; O God, in the abundance of Thy mercy, Answer me with the truth of Thy salvation.", 88.19. "Friend and companion hast Thou put far from me, And mine acquaintance into darkness.", 105.25. "He turned their heart to hate His people, To deal craftily with His servants.", 105.26. "He sent Moses His servant, And Aaron whom He had chosen.", 105.27. "They wrought among them His manifold signs, And wonders in the land of Ham.", 110.1. "A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'", 119.63. "I am a companion of all them that fear Thee, and of them that observe Thy precepts.", 141.4. "Incline not my heart to any evil thing, To be occupied in deeds of wickedness With men that work iniquity; And let me not eat of their dainties.", 141.5. "Let the righteous smite me in kindness, and correct me; Oil so choice let not my head refuse; For still is my prayer because of their wickedness.", 144.4. "Man is like unto a breath; His days are as a shadow that passeth away.",
5. Hebrew Bible, Proverbs, 1.5, 1.8-1.19, 1.21-1.30, 2.12-2.19, 3.12, 4.17, 6.19-6.35, 7.5-7.27, 8.17, 8.22, 8.35, 9.5, 9.8, 9.13-9.18, 11.2, 11.7, 11.13, 12.1, 13.10, 13.20, 13.24, 14.20, 15.12, 16.21, 16.28, 17.28, 18.15, 18.24, 20.6, 20.19, 21.24, 21.31, 24.25, 25.9, 27.1, 27.5-27.6, 27.17, 30.4, 31.10-31.31 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 100, 101, 110, 112, 113, 114, 133, 158, 161, 162, 163, 170, 181, 188, 217, 223; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 174; Karfíková (2012), Grace and the Will According to Augustine, 279; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76
1.5. "יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְנָבוֹן תַּחְבֻּלוֹת יִקְנֶה׃", 1.8. "שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ׃", 1.9. "כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ׃", 1.11. "אִם־יֹאמְרוּ לְכָה אִתָּנוּ נֶאֶרְבָה לְדָם נִצְפְּנָה לְנָקִי חִנָּם׃", 1.12. "נִבְלָעֵם כִּשְׁאוֹל חַיִּים וּתְמִימִים כְּיוֹרְדֵי בוֹר׃", 1.13. "כָּל־הוֹן יָקָר נִמְצָא נְמַלֵּא בָתֵּינוּ שָׁלָל׃", 1.14. "גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃", 1.15. "בְּנִי אַל־תֵּלֵךְ בְּדֶרֶךְ אִתָּם מְנַע רַגְלְךָ מִנְּתִיבָתָם׃", 1.16. "כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וִימַהֲרוּ לִשְׁפָּךְ־דָּם׃", 1.17. "כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃", 1.18. "וְהֵם לְדָמָם יֶאֱרֹבוּ יִצְפְּנוּ לְנַפְשֹׁתָם׃", 1.19. "כֵּן אָרְחוֹת כָּל־בֹּצֵעַ בָּצַע אֶת־נֶפֶשׁ בְּעָלָיו יִקָּח׃", 1.21. "בְּרֹאשׁ הֹמִיּוֹת תִּקְרָא בְּפִתְחֵי שְׁעָרִים בָּעִיר אֲמָרֶיהָ תֹאמֵר׃", 1.22. "עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃", 1.23. "תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃", 1.24. "יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃", 1.25. "וַתִּפְרְעוּ כָל־עֲצָתִי וְתוֹכַחְתִּי לֹא אֲבִיתֶם׃", 1.26. "גַּם־אֲנִי בְּאֵידְכֶם אֶשְׂחָק אֶלְעַג בְּבֹא פַחְדְּכֶם׃", 1.27. "בְּבֹא כשאוה [כְשׁוֹאָה ] פַּחְדְּכֶם וְאֵידְכֶם כְּסוּפָה יֶאֱתֶה בְּבֹא עֲלֵיכֶם צָרָה וְצוּקָה׃", 1.28. "אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאֻנְנִי׃", 1.29. "תַּחַת כִּי־שָׂנְאוּ דָעַת וְיִרְאַת יְהֹוָה לֹא בָחָרוּ׃", 2.12. "לְהַצִּילְךָ מִדֶּרֶךְ רָע מֵאִישׁ מְדַבֵּר תַּהְפֻּכוֹת׃", 2.13. "הַעֹזְבִים אָרְחוֹת יֹשֶׁר לָלֶכֶת בְּדַרְכֵי־חֹשֶׁךְ׃", 2.14. "הַשְּׂמֵחִים לַעֲשׂוֹת רָע יָגִילוּ בְּתַהְפֻּכוֹת רָע׃", 2.15. "אֲשֶׁר אָרְחֹתֵיהֶם עִקְּשִׁים וּנְלוֹזִים בְּמַעְגְּלוֹתָם׃", 2.16. "לְהַצִּילְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה׃", 2.17. "הַעֹזֶבֶת אַלּוּף נְעוּרֶיהָ וְאֶת־בְּרִית אֱלֹהֶיהָ שָׁכֵחָה׃", 2.18. "כִּי שָׁחָה אֶל־מָוֶת בֵּיתָהּ וְאֶל־רְפָאִים מַעְגְּלֹתֶיהָ׃", 2.19. "כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃", 3.12. "כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃", 4.17. "כִּי לָחֲמוּ לֶחֶם רֶשַׁע וְיֵין חֲמָסִים יִשְׁתּוּ׃", 6.19. "יָפִיחַ כְּזָבִים עֵד שָׁקֶר וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים׃", 6.21. "קָשְׁרֵם עַל־לִבְּךָ תָמִיד עָנְדֵם עַל־גַּרְגְּרֹתֶךָ׃", 6.22. "בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ׃", 6.23. "כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר׃", 6.24. "לִשְׁמָרְךָ מֵאֵשֶׁת רָע מֵחֶלְקַת לָשׁוֹן נָכְרִיָּה׃", 6.25. "אַל־תַּחְמֹד יָפְיָהּ בִּלְבָבֶךָ וְאַל־תִּקָּחֲךָ בְּעַפְעַפֶּיהָ׃", 6.26. "כִּי בְעַד־אִשָּׁה זוֹנָה עַד־כִּכַּר לָחֶם וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד׃", 6.27. "הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ וּבְגָדָיו לֹא תִשָּׂרַפְנָה׃", 6.28. "אִם־יְהַלֵּךְ אִישׁ עַל־הַגֶּחָלִים וְרַגְלָיו לֹא תִכָּוֶינָה׃", 6.29. "כֵּן הַבָּא אֶל־אֵשֶׁת רֵעֵהוּ לֹא יִנָּקֶה כָּל־הַנֹּגֵעַ בָּהּ׃", 6.31. "וְנִמְצָא יְשַׁלֵּם שִׁבְעָתָיִם אֶת־כָּל־הוֹן בֵּיתוֹ יִתֵּן׃", 6.32. "נֹאֵף אִשָּׁה חֲסַר־לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה׃", 6.33. "נֶגַע־וְקָלוֹן יִמְצָא וְחֶרְפָּתוֹ לֹא תִמָּחֶה׃", 6.34. "כִּי־קִנְאָה חֲמַת־גָּבֶר וְלֹא־יַחְמוֹל בְּיוֹם נָקָם׃", 6.35. "לֹא־יִשָּׂא פְּנֵי כָל־כֹּפֶר וְלֹא־יֹאבֶה כִּי תַרְבֶּה־שֹׁחַד׃", 7.5. "לִשְׁמָרְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה׃", 7.6. "כִּי בְּחַלּוֹן בֵּיתִי בְּעַד אֶשְׁנַבִּי נִשְׁקָפְתִּי׃", 7.7. "וָאֵרֶא בַפְּתָאיִם אָבִינָה בַבָּנִים נַעַר חֲסַר־לֵב׃", 7.8. "עֹבֵר בַּשּׁוּק אֵצֶל פִּנָּהּ וְדֶרֶךְ בֵּיתָהּ יִצְעָד׃", 7.9. "בְּנֶשֶׁף־בְּעֶרֶב יוֹם בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה׃", 7.11. "הֹמִיָּה הִיא וְסֹרָרֶת בְּבֵיתָהּ לֹא־יִשְׁכְּנוּ רַגְלֶיהָ׃", 7.12. "פַּעַם בַּחוּץ פַּעַם בָּרְחֹבוֹת וְאֵצֶל כָּל־פִּנָּה תֶאֱרֹב׃", 7.13. "וְהֶחֱזִיקָה בּוֹ וְנָשְׁקָה־לּוֹ הֵעֵזָה פָנֶיהָ וַתֹּאמַר לוֹ׃", 7.14. "זִבְחֵי שְׁלָמִים עָלָי הַיּוֹם שִׁלַּמְתִּי נְדָרָי׃", 7.15. "עַל־כֵּן יָצָאתִי לִקְרָאתֶךָ לְשַׁחֵר פָּנֶיךָ וָאֶמְצָאֶךָּ׃", 7.16. "מַרְבַדִּים רָבַדְתִּי עַרְשִׂי חֲטֻבוֹת אֵטוּן מִצְרָיִם׃", 7.17. "נַפְתִּי מִשְׁכָּבִי מֹר אֲהָלִים וְקִנָּמוֹן׃", 7.18. "לְכָה נִרְוֶה דֹדִים עַד־הַבֹּקֶר נִתְעַלְּסָה בָּאֳהָבִים׃", 7.19. "כִּי אֵין הָאִישׁ בְּבֵיתוֹ הָלַךְ בְּדֶרֶךְ מֵרָחוֹק׃", 7.21. "הִטַּתּוּ בְּרֹב לִקְחָהּ בְּחֵלֶק שְׂפָתֶיהָ תַּדִּיחֶנּוּ׃", 7.22. "הוֹלֵךְ אַחֲרֶיהָ פִּתְאֹם כְּשׁוֹר אֶל־טָבַח יָבוֹא וּכְעֶכֶס אֶל־מוּסַר אֱוִיל׃", 7.23. "עַד יְפַלַּח חֵץ כְּבֵדוֹ כְּמַהֵר צִפּוֹר אֶל־פָּח וְלֹא־יָדַע כִּי־בְנַפְשׁוֹ הוּא׃", 7.24. "וְעַתָּה בָנִים שִׁמְעוּ־לִי וְהַקְשִׁיבוּ לְאִמְרֵי־פִי׃", 7.25. "אַל־יֵשְׂטְ אֶל־דְּרָכֶיהָ לִבֶּךָ אַל־תֵּתַע בִּנְתִיבוֹתֶיהָ׃", 7.26. "כִּי־רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל־הֲרֻגֶיהָ׃", 7.27. "דַּרְכֵי שְׁאוֹל בֵּיתָהּ יֹרְדוֹת אֶל־חַדְרֵי־מָוֶת׃", 8.17. "אֲנִי אהביה [אֹהֲבַי] אֵהָב וּמְשַׁחֲרַי יִמְצָאֻנְנִי׃", 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", 9.5. "לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃", 9.8. "אַל־תּוֹכַח לֵץ פֶּן־יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ׃", 9.13. "אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל־יָדְעָה מָּה׃", 9.14. "וְיָשְׁבָה לְפֶתַח בֵּיתָהּ עַל־כִּסֵּא מְרֹמֵי קָרֶת׃", 9.15. "לִקְרֹא לְעֹבְרֵי־דָרֶךְ הַמְיַשְּׁרִים אֹרְחוֹתָם׃", 9.16. "מִי־פֶתִי יָסֻר הֵנָּה וַחֲסַר־לֵב וְאָמְרָה לּוֹ׃", 9.17. "מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃", 9.18. "וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃", 11.2. "תּוֹעֲבַת יְהוָה עִקְּשֵׁי־לֵב וּרְצוֹנוֹ תְּמִימֵי דָרֶךְ׃", 11.2. "בָּא־זָדוֹן וַיָּבֹא קָלוֹן וְאֶת־צְנוּעִים חָכְמָה׃", 11.7. "בְּמוֹת אָדָם רָשָׁע תֹּאבַד תִּקְוָה וְתוֹחֶלֶת אוֹנִים אָבָדָה׃", 11.13. "הוֹלֵךְ רָכִיל מְגַלֶּה־סּוֹד וְנֶאֱמַן־רוּחַ מְכַסֶּה דָבָר׃", 12.1. "יוֹדֵעַ צַדִּיק נֶפֶשׁ בְּהֶמְתּוֹ וְרַחֲמֵי רְשָׁעִים אַכְזָרִי׃", 12.1. "אֹהֵב מוּסָר אֹהֵב דָּעַת וְשֹׂנֵא תוֹכַחַת בָּעַר׃", 13.24. "חוֹשֵׂךְ שִׁבְטוֹ שׂוֹנֵא בְנוֹ וְאֹהֲבוֹ שִׁחֲרוֹ מוּסָר׃", 15.12. "לֹא יֶאֱהַב־לֵץ הוֹכֵחַ לוֹ אֶל־חֲכָמִים לֹא יֵלֵךְ׃", 16.21. "לַחֲכַם־לֵב יִקָּרֵא נָבוֹן וּמֶתֶק שְׂפָתַיִם יֹסִיף לֶקַח׃", 16.28. "אִישׁ תַּהְפֻּכוֹת יְשַׁלַּח מָדוֹן וְנִרְגָּן מַפְרִיד אַלּוּף׃", 17.28. "גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב אֹטֵם שְׂפָתָיו נָבוֹן׃", 18.15. "לֵב נָבוֹן יִקְנֶה־דָּעַת וְאֹזֶן חֲכָמִים תְּבַקֶּשׁ־דָּעַת׃", 18.24. "אִישׁ רֵעִים לְהִתְרֹעֵעַ וְיֵשׁ אֹהֵב דָּבֵק מֵאָח׃", 20.6. "רָב־אָדָם יִקְרָא אִישׁ חַסְדּוֹ וְאִישׁ אֱמוּנִים מִי יִמְצָא׃", 20.19. "גּוֹלֶה־סּוֹד הוֹלֵךְ רָכִיל וּלְפֹתֶה שְׂפָתָיו לֹא תִתְעָרָב׃", 21.24. "זֵד יָהִיר לֵץ שְׁמוֹ עוֹשֶׂה בְּעֶבְרַת זָדוֹן׃", 21.31. "סוּס מוּכָן לְיוֹם מִלְחָמָה וְלַיהוָה הַתְּשׁוּעָה׃", 24.25. "וְלַמּוֹכִיחִים יִנְעָם וַעֲלֵיהֶם תָּבוֹא בִרְכַּת־טוֹב׃", 25.9. "רִיבְךָ רִיב אֶת־רֵעֶךָ וְסוֹד אַחֵר אַל־תְּגָל׃", 27.1. "רֵעֲךָ ורעה [וְרֵעַ] אָבִיךָ אַל־תַּעֲזֹב וּבֵית אָחִיךָ אַל־תָּבוֹא בְּיוֹם אֵידֶךָ טוֹב שָׁכֵן קָרוֹב מֵאָח רָחוֹק׃", 27.1. "אַל־תִּתְהַלֵּל בְּיוֹם מָחָר כִּי לֹא־תֵדַע מַה־יֵּלֶד יוֹם׃", 27.5. "טוֹבָה תּוֹכַחַת מְגֻלָּה מֵאַהֲבָה מְסֻתָּרֶת׃", 27.6. "נֶאֱמָנִים פִּצְעֵי אוֹהֵב וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא׃", 27.17. "בַּרְזֶל בְּבַרְזֶל יָחַד וְאִישׁ יַחַד פְּנֵי־רֵעֵהוּ׃", 30.4. "מִי עָלָה־שָׁמַיִם וַיֵּרַד מִי אָסַף־רוּחַ בְּחָפְנָיו מִי צָרַר־מַיִם בַּשִּׂמְלָה מִי הֵקִים כָּל־אַפְסֵי־אָרֶץ מַה־שְּׁמוֹ וּמַה־שֶּׁם־בְּנוֹ כִּי תֵדָע׃", 31.11. "בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃", 31.12. "גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃", 31.13. "דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ׃", 31.14. "הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ׃", 31.15. "וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ׃", 31.16. "זָמְמָה שָׂדֶה וַתִּקָּחֵהוּ מִפְּרִי כַפֶּיהָ נטע [נָטְעָה] כָּרֶם׃", 31.17. "חָגְרָה בְעוֹז מָתְנֶיהָ וַתְּאַמֵּץ זְרֹעוֹתֶיהָ׃", 31.18. "טָעֲמָה כִּי־טוֹב סַחְרָהּ לֹא־יִכְבֶּה בליל [בַלַּיְלָה] נֵרָהּ׃", 31.19. "יָדֶיהָ שִׁלְּחָה בַכִּישׁוֹר וְכַפֶּיהָ תָּמְכוּ פָלֶךְ׃", 31.21. "לֹא־תִירָא לְבֵיתָהּ מִשָּׁלֶג כִּי כָל־בֵּיתָהּ לָבֻשׁ שָׁנִים׃", 31.22. "מַרְבַדִּים עָשְׂתָה־לָּהּ שֵׁשׁ וְאַרְגָּמָן לְבוּשָׁהּ׃", 31.23. "נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃", 31.24. "סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃", 31.25. "עֹז־וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן׃", 31.26. "פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת־חֶסֶד עַל־לְשׁוֹנָהּ׃", 31.27. "צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ וְלֶחֶם עַצְלוּת לֹא תֹאכֵל׃", 31.28. "קָמוּ בָנֶיהָ וַיְאַשְּׁרוּהָ בַּעְלָהּ וַיְהַלְלָהּ׃", 31.29. "רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל־כֻּלָּנָה׃", 31.31. "תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃", 1.5. "That the wise man may hear, and increase in learning, And the man of understanding may attain unto wise counsels;", 1.8. "Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother;", 1.9. "For they shall be a chaplet of grace unto thy head, And chains about thy neck.", 1.10. "My son, if sinners entice thee, Consent thou not.", 1.11. "If they say: ‘Come with us, Let us lie in wait for blood, Let us lurk for the innocent without cause;", 1.12. "Let us swallow them up alive as the grave, and whole, as those that go down into the pit;", 1.13. "We shall find all precious substance, We shall fill our houses with spoil;", 1.14. "Cast in thy lot among us; Let us all have one purse’—", 1.15. "My son, walk not thou in the way with them, restrain thy foot from their path;", 1.16. "For their feet run to evil, and they make haste to shed blood.", 1.17. "For in vain the net is spread in the eyes of any bird;", 1.18. "And these lie in wait for their own blood, they lurk for their own lives.", 1.19. "So are the ways of every one that is greedy of gain; it taketh away the life of the owners thereof.", 1.21. "She calleth at the head of the noisy streets, at the entrances of the gates, in the city, she uttereth her words:", 1.22. "’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge?", 1.23. "Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you.", 1.24. "Because I have called, and ye refused, I have stretched out my hand, and no man attended,", 1.25. "But ye have set at nought all my counsel, and would none of my reproof;", 1.26. "I also, in your calamity, will laugh, I will mock when your dread cometh;", 1.27. "When your dread cometh as a storm, and your calamity cometh on as a whirlwind; When trouble and distress come upon you.", 1.28. "Then will they call me, but I will not answer, they will seek me earnestly, but they shall not find me.", 1.29. "For that they hated knowledge, and did not choose the fear of the LORD;", 1.30. "They would none of my counsel, they despised all my reproof.", 2.12. "To deliver thee from the way of evil, From the men that speak froward things;", 2.13. "Who leave the paths of uprightness, To walk in the ways of darkness;", 2.14. "Who rejoice to do evil, And delight in the frowardness of evil;", 2.15. "Who are crooked in their ways, And perverse in their paths;", 2.16. "To deliver thee from the strange woman, Even from the alien woman that maketh smooth her words;", 2.17. "That forsaketh the lord of her youth, And forgetteth the covet of her God.", 2.18. "For her house sinketh down unto death, And her paths unto the shades;", 2.19. "None that go unto her return, Neither do they attain unto the paths of life;", 3.12. "For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth.", 4.17. "For they eat the bread of wickedness, And drink the wine of violence.", 6.19. "A false witness that breatheth out lies, And he that soweth discord among brethren.", 6.20. "My son, keep the commandment of thy father, And forsake not the teaching of thy mother;", 6.21. "Bind them continually upon thy heart, Tie them about thy neck.", 6.22. "When thou walkest, it shall lead thee, When thou liest down, it shall watch over thee; And when thou awakest, it shall talk with thee.", 6.23. "For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life;", 6.24. "To keep thee from the evil woman, From the smoothness of the alien tongue.", 6.25. "Lust not after her beauty in thy heart; Neither let her captivate thee with her eyelids.", 6.26. "For on account of a harlot a man is brought to a loaf of bread, But the adulteress hunteth for the precious life.", 6.27. "Can a man take fire in his bosom, And his clothes not be burned?", 6.28. "Or can one walk upon hot coals, And his feet not be scorched?", 6.29. "So he that goeth in to his neighbour’s wife; Whosoever toucheth her shall not go unpunished.", 6.30. "Men do not despise a thief, if he steal To satisfy his soul when he is hungry;", 6.31. "But if he be found, he must restore sevenfold, He must give all the substance of his house.", 6.32. "He that committeth adultery with a woman lacketh understanding; He doeth it that would destroy his own soul.", 6.33. "Wounds and dishonour shall he get, And his reproach shall not be wiped away. .", 6.34. "For jealousy is the rage of a man, And he will not spare in the day of vengeance.", 6.35. "He will not regard any ransom; Neither will he rest content, though thou givest many gifts.", 7.5. "That they may keep thee from the strange woman, From the alien woman that maketh smooth her words.", 7.6. "For at the window of my house I looked forth through my lattice;", 7.7. "And I beheld among the thoughtless ones, I discerned among the youths, A young man void of understanding,", 7.8. "Passing through the street near her corner, And he went the way to her house;", 7.9. "In the twilight, in the evening of the day, In the blackness of night and the darkness.", 7.10. "And, behold, there met him a woman With the attire of a harlot, and wily of heart.", 7.11. "She is riotous and rebellious, Her feet abide not in her house;", 7.12. "Now she is in the streets, now in the broad places, And lieth in wait at every corner.", 7.13. "So she caught him, and kissed him, And with an impudent face she said unto him:", 7.14. "’Sacrifices of peace-offerings were due from me; This day have I paid my vows.", 7.15. "Therefore came I forth to meet thee, To seek thy face, and I have found thee.", 7.16. "I have decked my couch with coverlets, With striped cloths of the yarn of Egypt.", 7.17. "I have perfumed my bed With myrrh, aloes, and cinnamon.", 7.18. "Come, let us take our fill of love until the morning; Let us solace ourselves with loves.", 7.19. "For my husband is not at home, He is gone a long journey;", 7.20. "He hath taken the bag of money with him; He will come home at the full moon.’", 7.21. "With her much fair speech she causeth him to yield, With the blandishment of her lips she enticeth him away.", 7.22. "He goeth after her straightway, As an ox that goeth to the slaughter, Or as one in fetters to the correction of the fool;", 7.23. "Till an arrow strike through his liver; As a bird hasteneth to the snare— And knoweth not that it is at the cost of his life.", 7.24. "Now therefore, O ye children, hearken unto me, And attend to the words of my mouth.", 7.25. "Let not thy heart decline to her ways, Go not astray in her paths.", 7.26. "For she hath cast down many wounded; Yea, a mighty host are all her slain.", 7.27. "Her house is the way to the nether-world, Going down to the chambers of death.", 8.17. "I love them that love me, And those that seek me earnestly shall find me.", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", 9.5. "'Come, eat of my bread, and drink of the wine which I have mingled.", 9.8. "Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee.", 9.13. "The woman Folly is riotous; She is thoughtless, and knoweth nothing.", 9.14. "And she sitteth at the door of her house, On a seat in the high places of the city,", 9.15. "To call to them that pass by, Who go right on their ways:", 9.16. "’Whoso is thoughtless, let him turn in hither’; And as for him that lacketh understanding, she saith to him:", 9.17. "’Stolen waters are sweet, And bread eaten in secret is pleasant.’", 9.18. "But he knoweth not that the shades are there; that her guests are in the depths of the nether-world.", 11.2. "When pride cometh, then cometh shame; But with the lowly is wisdom.", 11.7. "When a wicked man dieth, his expectation shall perish, And the hope of strength perisheth.", 11.13. "He that goeth about as a talebearer revealeth secrets; But he that is of a faithful spirit concealeth a matter.", 12.1. "Whoso loveth knowledge loveth correction; But he that is brutish hateth reproof.", 13.10. "By pride cometh only contention; But with the well-advised is wisdom.", 13.20. "He that walketh with wise men shall be wise; But the companion of fools shall smart for it.", 13.24. "He that spareth his rod hateth his son; But he that loveth him chasteneth him betimes.", 14.20. "The poor is hated even of his own neighbour; But the rich hath many friends. .", 15.12. "A scorner loveth not to be reproved; He will not go unto the wise.", 16.21. "The wise in heart is called a man of discernment; And the sweetness of the lips increaseth learning.", 16.28. "A froward man soweth strife; And a whisperer separateth familiar friends.", 17.28. "Even a fool, when he holdeth his peace, is counted wise; And he that shutteth his lips is esteemed as a man of understanding.", 18.15. "The heart of the prudent getteth knowledge; And the ear of the wise seeketh knowledge.", 18.24. "There are friends that one hath to his own hurt; But there is a friend that sticketh closer than a brother.", 20.6. "Most men will proclaim every one his own goodness; but a faithful man who can find?", 20.19. "He that goeth about as a talebearer revealeth secrets; therefore meddle not with him that openeth wide his lips.", 21.24. "A proud and haughty man, scorner is his name, Even he that dealeth in overbearing pride.", 21.31. "The horse is prepared against the day of battle; But victory is of the LORD.", 24.25. "But to them that decide justly shall be delight, And a good blessing shall come upon them.", 25.9. "Debate thy cause with thy neighbour, but reveal not the secret of another;", 27.1. "Boast not thyself of to- morrow; For thou knowest not what a day may bring forth.", 27.5. "Better is open rebuke Than love that is hidden.", 27.6. "Faithful are the wounds of a friend; But the kisses of an enemy are importunate.", 27.17. "Iron sharpeneth iron; So a man sharpeneth the countece of his friend.", 30.4. "Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest?", 31.10. "A woman of valour who can find? For her price is far above rubies.", 31.11. "The heart of her husband doth safely trust in her, and he hath no lack of gain.", 31.12. "She doeth him good and not evil all the days of her life.", 31.13. "She seeketh wool and flax, and worketh willingly with her hands.", 31.14. "She is like the merchant-ships; she bringeth her food from afar.", 31.15. "She riseth also while it is yet night, and giveth food to her household, and a portion to her maidens.", 31.16. "She considereth a field, and buyeth it; with the fruit of her hands she planteth a vineyard.", 31.17. "She girdeth her loins with strength, And maketh strong her arms.", 31.18. "She perceiveth that her merchandise is good; Her lamp goeth not out by night.", 31.19. "She layeth her hands to the distaff, And her hands hold the spindle.", 31.20. "She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy.", 31.21. "She is not afraid of the snow for her household; For all her household are clothed with scarlet.", 31.22. "She maketh for herself coverlets; Her clothing is fine linen and purple.", 31.23. "Her husband is known in the gates, When he sitteth among the elders of the land.", 31.24. "She maketh linen garments and selleth them; And delivereth girdles unto the merchant.", 31.25. "Strength and dignity are her clothing; And she laugheth at the time to come.", 31.26. "She openeth her mouth with wisdom; And the law of kindness is on her tongue.", 31.27. "She looketh well to the ways of her household, And eateth not the bread of idleness.", 31.28. "Her children rise up, and call her blessed; Her husband also, and he praiseth her:", 31.29. "’Many daughters have done valiantly, But thou excellest them all.’", 31.30. "Grace is deceitful, and beauty is vain; But a woman that feareth the LORD, she shall be praised.", 31.31. "Give her of the fruit of her hands; And let her works praise her in the gates.",
6. Hebrew Bible, Numbers, 9.18, 11.21, 13.26-13.27, 14.7-14.8, 20.17, 24.4, 27.1-27.11, 27.21, 28.14 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, jewish/of moses •law of moses/torah •law, mosaic (law of moses) •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 87; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 143; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 81; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 57, 58, 295, 418
9.18. "עַל־פִּי יְהוָה יִסְעוּ בְּנֵי יִשְׂרָאֵל וְעַל־פִּי יְהוָה יַחֲנוּ כָּל־יְמֵי אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל־הַמִּשְׁכָּן יַחֲנוּ׃", 11.21. "וַיֹּאמֶר מֹשֶׁה שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים׃", 13.26. "וַיֵּלְכוּ וַיָּבֹאוּ אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר פָּארָן קָדֵשָׁה וַיָּשִׁיבוּ אוֹתָם דָּבָר וְאֶת־כָּל־הָעֵדָה וַיַּרְאוּם אֶת־פְּרִי הָאָרֶץ׃", 13.27. "וַיְסַפְּרוּ־לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל־הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִוא וְזֶה־פִּרְיָהּ׃", 14.7. "וַיֹּאמְרוּ אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד׃", 14.8. "אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃", 20.17. "נַעְבְּרָה־נָּא בְאַרְצֶךָ לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם וְלֹא נִשְׁתֶּה מֵי בְאֵר דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ לֹא נִטֶּה יָמִין וּשְׂמֹאול עַד אֲשֶׁר־נַעֲבֹר גְּבוּלֶךָ׃", 24.4. "נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃", 27.1. "וְאִם־אֵין לוֹ אַחִים וּנְתַתֶּם אֶת־נַחֲלָתוֹ לַאֲחֵי אָבִיו׃", 27.1. "וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן־יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה׃", 27.2. "וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃", 27.2. "וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃", 27.3. "אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃", 27.4. "לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃", 27.5. "וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃", 27.6. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 27.7. "כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃", 27.8. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃", 27.9. "וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃", 27.11. "וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 27.21. "וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃", 28.14. "וְנִסְכֵּיהֶם חֲצִי הַהִין יִהְיֶה לַפָּר וּשְׁלִישִׁת הַהִין לָאַיִל וּרְבִיעִת הַהִין לַכֶּבֶשׂ יָיִן זֹאת עֹלַת חֹדֶשׁ בְּחָדְשׁוֹ לְחָדְשֵׁי הַשָּׁנָה׃", 9.18. "At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they encamped: as long as the cloud abode upon the tabernacle they remained encamped.", 11.21. "And Moses said: ‘The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month!", 13.26. "And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land.", 13.27. "And they told him, and said: ‘We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it.", 14.7. "And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land.", 14.8. "If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey.", 20.17. "Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king’s highway, we will not turn aside to the right hand nor to the left, until we have passed thy border.’", 24.4. "The saying of him who heareth the words of God, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:", 27.1. "Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.", 27.2. "And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:", 27.3. "’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons.", 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.’", 27.5. "And Moses brought their cause before the LORD.", 27.6. "And the LORD spoke unto Moses, saying:", 27.7. "’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.", 27.8. "And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.", 27.9. "And if he have no daughter, then ye shall give his inheritance unto his brethren.", 27.10. "And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.", 27.11. "And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’", 27.21. "And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’", 28.14. "And their drink-offerings shall be half a hin of wine for a bullock, and the third part of a hin for the ram, and the fourth part of a hin for a lamb. This is the burnt-offering of every new moon throughout the months of the year.",
7. Hebrew Bible, Micah, 4.1 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58
4.1. "חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃", 4.1. "וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃", 4.1. "But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it.",
8. Hebrew Bible, Malachi, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.14, 3.15, 3.17-4.3, 3.22, 4.5, 4.6 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75
3.22. "זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי אֲשֶׁר צִוִּיתִי אוֹתוֹ בְחֹרֵב עַל־כָּל־יִשְׂרָאֵל חֻקִּים וּמִשְׁפָּטִים׃", 3.22. "Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and ordices.",
9. Hebrew Bible, Leviticus, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 162
19.11. "לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃", 19.11. "Ye shall not steal; neither shall ye deal falsely, nor lie one to another.",
10. Hebrew Bible, Job, 7.6, 11.6-11.7, 12.4, 14.7, 18.8, 34.15, 38.5-38.6, 38.25, 38.28, 38.36-38.37, 38.41, 39.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law of moses •jesus, laws of moses related to Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 87, 131, 137, 170, 188; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 174
7.6. "יָמַי קַלּוּ מִנִּי־אָרֶג וַיִּכְלוּ בְּאֶפֶס תִּקְוָה׃", 11.6. "וְיַגֶּד־לְךָ תַּעֲלֻמוֹת חָכְמָה כִּי־כִפְלַיִם לְתוּשִׁיָּה וְדַע כִּי־יַשֶּׁה לְךָ אֱלוֹהַ מֵעֲוֺנֶךָ׃", 11.7. "הַחֵקֶר אֱלוֹהַ תִּמְצָא אִם עַד־תַּכְלִית שַׁדַּי תִּמְצָא׃", 12.4. "שְׂחֹק לְרֵעֵהוּ אֶהְיֶה קֹרֵא לֶאֱלוֹהַּ וַיַּעֲנֵהוּ שְׂחוֹק צַדִּיק תָּמִים׃", 14.7. "כִּי יֵשׁ לָעֵץ תִּקְוָה אִם־יִכָּרֵת וְעוֹד יַחֲלִיף וְיֹנַקְתּוֹ לֹא תֶחְדָּל׃", 18.8. "כִּי־שֻׁלַּח בְּרֶשֶׁת בְּרַגְלָיו וְעַל־שְׂבָכָה יִתְהַלָּךְ׃", 34.15. "יִגְוַע כָּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב׃", 38.5. "מִי־שָׂם מְמַדֶּיהָ כִּי תֵדָע אוֹ מִי־נָטָה עָלֶיהָ קָּו׃", 38.6. "עַל־מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי־יָרָה אֶבֶן פִּנָּתָהּ׃", 38.25. "מִי־פִלַּג לַשֶּׁטֶף תְּעָלָה וְדֶרֶךְ לַחֲזִיז קֹלוֹת׃", 38.28. "הֲיֵשׁ־לַמָּטָר אָב אוֹ מִי־הוֹלִיד אֶגְלֵי־טָל׃", 38.36. "מִי־שָׁת בַּטֻּחוֹת חָכְמָה אוֹ מִי־נָתַן לַשֶּׂכְוִי בִינָה׃", 38.37. "מִי־יְסַפֵּר שְׁחָקִים בְּחָכְמָה וְנִבְלֵי שָׁמַיִם מִי יַשְׁכִּיב׃", 38.41. "מִי יָכִין לָעֹרֵב צֵידוֹ כִּי־ילדו [יְלָדָיו] אֶל־אֵל יְשַׁוֵּעוּ יִתְעוּ לִבְלִי־אֹכֶל׃", 39.5. "מִי־שִׁלַּח פֶּרֶא חָפְשִׁי וּמֹסְרוֹת עָרוֹד מִי פִתֵּחַ׃", 7.6. "My days are swifter than a weaver’s shuttle, And are spent without hope.", 11.6. "And that He would tell thee the secrets of wisdom, That sound wisdom is manifold! Know therefore that God exacteth of thee less than thine iniquity deserveth.", 11.7. "Canst thou find out the deep things of God? Canst thou attain unto the purpose of the Almighty?", 12.4. "I am as one that is a laughing-stock to his neighbour, A man that called upon God, And He answered him; The just, the innocent man is a laughing-stock,", 14.7. "For there is hope of a tree, If it be cut down, that it will sprout again, And that the tender branch thereof will not cease.", 18.8. "For he is cast into a net by his own feet, And he walketh upon the toils.", 34.15. "All flesh shall perish together, And man shall return unto dust.", 38.5. "Who determined the measures thereof, if thou knowest? Or who stretched the line upon it?", 38.6. "Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof,", 38.25. "Who hath cleft a channel for the waterflood, Or a way for the lightning of the thunder;", 38.28. "Hath the rain a father? Or who hath begotten the drops of dew?", 38.36. "Who hath put wisdom in the inward parts? Or who hath given understanding to the mind?", 38.37. "Who can number the clouds by wisdom? Or who can pour out the bottles of heaven,", 38.41. "Who provideth for the raven his prey, When his young ones cry unto God, and wander for lack of food?", 39.5. "Who hath sent out the wild ass free? Or who hath loosed the bands of the wild ass?",
11. Hebrew Bible, Ruth, 4.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 208
4.7. "וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל׃", 4.7. "Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel.—",
12. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 153
13. Hebrew Bible, Exodus, 3.8, 4.14, 12.37, 13.9, 13.16, 20.1-20.14, 20.17, 22.28, 23.19, 24.3-24.7, 24.26, 25.2, 28.23-28.26, 32.6, 33.2, 34.11 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 172; Karfíková (2012), Grace and the Will According to Augustine, 236, 256; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 81, 224; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58, 164, 295, 296, 297, 312, 372, 443
3.8. "וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 4.14. "וַיִּחַר־אַף יְהוָה בְּמֹשֶׁה וַיֹּאמֶר הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי יָדַעְתִּי כִּי־דַבֵּר יְדַבֵּר הוּא וְגַם הִנֵּה־הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ׃", 12.37. "וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃", 13.9. "וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃", 13.16. "וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃", 20.1. "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ", 20.1. "וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 20.3. "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ", 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", 20.5. "לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 20.6. "וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃", 20.7. "לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃", 20.8. "זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ", 20.9. "שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ", 20.11. "כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃", 20.12. "כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 20.13. "לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃", 20.14. "לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃", 20.17. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃", 22.28. "מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃", 23.19. "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃", 24.3. "וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", 24.5. "וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃", 24.6. "וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃", 24.7. "וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃", 25.2. "וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים׃", 25.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ־לִי תְּרוּמָה מֵאֵת כָּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת־תְּרוּמָתִי׃", 28.23. "וְעָשִׂיתָ עַל־הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּ אֶת־שְׁתֵּי הַטַּבָּעוֹת עַל־שְׁנֵי קְצוֹת הַחֹשֶׁן׃", 28.24. "וְנָתַתָּה אֶת־שְׁתֵּי עֲבֹתֹת הַזָּהָב עַל־שְׁתֵּי הַטַּבָּעֹת אֶל־קְצוֹת הַחֹשֶׁן׃", 28.25. "וְאֵת שְׁתֵּי קְצוֹת שְׁתֵּי הָעֲבֹתֹת תִּתֵּן עַל־שְׁתֵּי הַמִּשְׁבְּצוֹת וְנָתַתָּה עַל־כִּתְפוֹת הָאֵפֹד אֶל־מוּל פָּנָיו׃", 28.26. "וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְשַׂמְתָּ אֹתָם עַל־שְׁנֵי קְצוֹת הַחֹשֶׁן עַל־שְׂפָתוֹ אֲשֶׁר אֶל־עֵבֶר הָאֵפֹד בָּיְתָה׃", 32.6. "וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק׃", 33.2. "וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹא־יִרְאַנִי הָאָדָם וָחָי׃", 33.2. "וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת־הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי׃", 34.11. "שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 3.8. "and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.", 4.14. "And the anger of the LORD was kindled against Moses, and He said: ‘Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart.", 12.37. "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.", 13.9. "And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt.", 13.16. "And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’", 20.1. "And God spoke all these words, saying:", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 20.3. "Thou shalt have no other gods before Me.", 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 20.5. "thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;", 20.6. "and showing mercy unto the thousandth generation of them that love Me and keep My commandments.", 20.7. "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.", 20.8. "Remember the sabbath day, to keep it holy.", 20.9. "Six days shalt thou labour, and do all thy work;", 20.10. "but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;", 20.11. "for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.", 20.12. "Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.", 20.13. "Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.", 20.14. "Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.", 20.17. "And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’", 22.28. "Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me.", 23.19. "The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.", 24.3. "And Moses came and told the people all the words of the LORD, and all the ordices; and all the people answered with one voice, and said: ‘All the words which the Lord hath spoken will we do.’", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", 24.5. "And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD.", 24.6. "And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar.", 24.7. "And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’", 25.2. "’Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.", 28.23. "And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.", 28.24. "And thou shalt put the two wreathen chains of gold on the two rings at the ends of the breastplate.", 28.25. "And the other two ends of the two wreathen chains thou shalt put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart thereof.", 28.26. "And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward.", 32.6. "And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to make merry.", 33.2. "and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite—", 34.11. "Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.",
14. Hebrew Bible, Deuteronomy, 4.6, 5.16, 5.18, 5.21, 6.6-6.18, 7.3, 7.9, 7.18, 10.21, 11.14-11.16, 11.18, 14.9-14.10, 17.6, 17.12, 17.15, 17.18-17.20, 18.18, 18.20, 19.4, 19.15, 22.9, 22.22, 29.5, 32.4, 33.9-33.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 100, 101, 112, 133, 164, 172, 217; Karfíková (2012), Grace and the Will According to Augustine, 236, 256; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76, 80; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 80; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 59, 278, 291, 296, 297, 299, 372, 382, 417, 418, 419
4.6. "וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃", 5.16. "כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 5.18. "וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃", 5.21. "וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃", 6.6. "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 6.8. "וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃", 6.9. "וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃", 6.11. "וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃", 6.12. "הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֲשֶׁר הוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 6.13. "אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃", 6.14. "לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם׃", 6.15. "כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃", 6.16. "לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃", 6.17. "שָׁמוֹר תִּשְׁמְרוּן אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם וְעֵדֹתָיו וְחֻקָּיו אֲשֶׁר צִוָּךְ׃", 6.18. "וְעָשִׂיתָ הַיָּשָׁר וְהַטּוֹב בְּעֵינֵי יְהוָה לְמַעַן יִיטַב לָךְ וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃", 7.3. "וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃", 7.9. "וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃", 7.18. "לֹא תִירָא מֵהֶם זָכֹר תִּזְכֹּר אֵת אֲשֶׁר־עָשָׂה יְהוָה אֱלֹהֶיךָ לְפַרְעֹה וּלְכָל־מִצְרָיִם׃", 10.21. "הוּא תְהִלָּתְךָ וְהוּא אֱלֹהֶיךָ אֲשֶׁר־עָשָׂה אִתְּךָ אֶת־הַגְּדֹלֹת וְאֶת־הַנּוֹרָאֹת הָאֵלֶּה אֲשֶׁר רָאוּ עֵינֶיךָ׃", 11.14. "וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃", 11.15. "וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃", 11.16. "הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃", 11.18. "וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃", 14.9. "אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת תֹּאכֵלוּ׃", 17.6. "עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃", 17.12. "וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", 17.15. "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃", 17.18. "וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃", 17.19. "וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃", 18.18. "נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃", 19.4. "וְזֶה דְּבַר הָרֹצֵחַ אֲשֶׁר־יָנוּס שָׁמָּה וָחָי אֲשֶׁר יַכֶּה אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמֹל שִׁלְשֹׁם׃", 19.15. "לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃", 22.9. "לֹא־תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן־תִּקְדַּשׁ הַמְלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם׃", 22.22. "כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", 29.5. "לֶחֶם לֹא אֲכַלְתֶּם וְיַיִן וְשֵׁכָר לֹא שְׁתִיתֶם לְמַעַן תֵּדְעוּ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 32.4. "כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃", 32.4. "הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃", 33.9. "הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃", 4.6. "Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’", 5.16. "Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.", 5.18. "Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s.", 5.21. "and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.", 6.6. "And these words, which I command thee this day, shall be upon thy heart;", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 6.8. "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.", 6.9. "And thou shalt write them upon the door-posts of thy house, and upon thy gates.", 6.10. "And it shall be, when the LORD thy God shall bring thee into the land which He swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee—great and goodly cities, which thou didst not build,", 6.11. "and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—", 6.12. "then beware lest thou forget the LORD, who brought thee forth out of the land of Egypt, out of the house of bondage.", 6.13. "Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear.", 6.14. "Ye shall not go after other gods, of the gods of the peoples that are round about you;", 6.15. "for a jealous God, even the LORD thy God, is in the midst of thee; lest the anger of the LORD thy God be kindled against thee, and He destroy thee from off the face of the earth.", 6.16. "Ye shall not try the LORD your God, as ye tried Him in Massah.", 6.17. "Ye shall diligently keep the commandments of the LORD your God, and His testimonies, and His statutes, which He hath commanded thee.", 6.18. "And thou shalt do that which is right and good in the sight of the LORD; that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers,", 7.3. "neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.", 7.9. "Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;", 7.18. "thou shalt not be afraid of them; thou shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt:", 10.21. "He is thy glory, and He is thy God, that hath done for thee these great and tremendous things, which thine eyes have seen.", 11.14. "that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.", 11.15. "And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.", 11.16. "Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them;", 11.18. "Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.", 14.9. "These ye may eat of all that are in the waters: whatsoever hath fins and scales may ye eat;", 14.10. "and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you.", 17.6. "At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.", 17.12. "And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.", 17.15. "thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.", 17.18. "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.", 17.19. "And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;", 17.20. "that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.", 18.18. "I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.", 18.20. "But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’", 19.4. "And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past;", 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", 22.9. "Thou shalt not sow thy vineyard with two kinds of seed; lest the fulness of the seed which thou hast sown be forfeited together with the increase of the vineyard.", 22.22. "If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel.", 29.5. "Ye have not eaten bread, neither have ye drunk wine or strong drink; that ye might know that I am the LORD your God.", 32.4. "The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. .", 33.9. "Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet.", 33.10. "They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .",
15. Hebrew Bible, Song of Songs, 2.7, 3.5, 5.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 25
2.7. "הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃", 3.5. "הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃", 5.8. "הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם אִם־תִּמְצְאוּ אֶת־דּוֹדִי מַה־תַּגִּידוּ לוֹ שֶׁחוֹלַת אַהֲבָה אָנִי׃", 2.7. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, until it please.’ 3.5. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, Until it please.’ 5.8. ’I adjure you, O daughters of Jerusalem, If ye find my beloved, what will ye tell him? That I am love-sick.’
16. Hebrew Bible, Joshua, 8.30-8.35, 12.7, 18.10 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 77, 79
8.31. "כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃", 8.32. "וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 8.33. "וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃", 8.34. "וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃", 8.35. "לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃", 12.7. "וְאֵלֶּה מַלְכֵי הָאָרֶץ אֲשֶׁר הִכָּה יְהוֹשֻׁעַ וּבְנֵי יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן יָמָּה מִבַּעַל גָּד בְּבִקְעַת הַלְּבָנוֹן וְעַד־הָהָר הֶחָלָק הָעֹלֶה שֵׂעִירָה וַיִּתְּנָהּ יְהוֹשֻׁעַ לְשִׁבְטֵי יִשְׂרָאֵל יְרֻשָּׁה כְּמַחְלְקֹתָם׃", 8.30. "Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal,", 8.31. "as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings.", 8.32. "And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel.", 8.33. "And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel.", 8.34. "And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.", 8.35. "There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.", 12.7. "And these are the kings of the land whom Joshua and the children of Israel smote beyond the Jordan westward, from Baal-gad in the valley of Lebanon even unto the bare mountain, that goeth up to Seir; and Joshua gave it unto the tribes of Israel for a possession according to their divisions;", 18.10. "And Joshua cast lots for them in Shiloh before the LORD; and there Joshua divided the land unto the children of Israel according to their divisions.",
17. Homer, Odyssey, 17.217-17.218 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 131
18. Hebrew Bible, Lamentations, 3.29 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 188
3.29. "יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה׃", 3.29. "Let him put his mouth in the dust, If so be there may be hope.",
19. Hebrew Bible, Isaiah, 2.2, 2.4, 9.11, 9.16, 9.20, 10.4, 11.2-11.4, 26.19, 27.11, 40.12-40.14, 41.2, 41.26, 42.4, 48.12-48.16, 50.4-50.5, 53.7, 65.17-65.19, 66.12-66.16 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 25, 87, 137, 161, 170, 172; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76, 83; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 247, 248; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58
2.2. "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃", 2.2. "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃", 2.4. "וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃", 9.11. "אֲרָם מִקֶּדֶם וּפְלִשְׁתִּים מֵאָחוֹר וַיֹּאכְלוּ אֶת־יִשְׂרָאֵל בְּכָל־פֶּה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃", 9.16. "עַל־כֵּן עַל־בַּחוּרָיו לֹא־יִשְׂמַח אֲדֹנָי וְאֶת־יְתֹמָיו וְאֶת־אַלְמְנֹתָיו לֹא יְרַחֵם כִּי כֻלּוֹ חָנֵף וּמֵרַע וְכָל־פֶּה דֹּבֵר נְבָלָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃", 10.4. "בִּלְתִּי כָרַע תַּחַת אַסִּיר וְתַחַת הֲרוּגִים יִפֹּלוּ בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃", 11.2. "וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃", 11.3. "וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃", 11.4. "וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃", 26.19. "יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃", 27.11. "בִּיבֹשׁ קְצִירָהּ תִּשָּׁבַרְנָה נָשִׁים בָּאוֹת מְאִירוֹת אוֹתָהּ כִּי לֹא עַם־בִּינוֹת הוּא עַל־כֵּן לֹא־יְרַחֲמֶנּוּ עֹשֵׂהוּ וְיֹצְרוֹ לֹא יְחֻנֶּנּוּ׃", 40.12. "מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃", 40.13. "מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃", 40.14. "אֶת־מִי נוֹעָץ וַיְבִינֵהוּ וַיְלַמְּדֵהוּ בְּאֹרַח מִשְׁפָּט וַיְלַמְּדֵהוּ דַעַת וְדֶרֶךְ תְּבוּנוֹת יוֹדִיעֶנּוּ׃", 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", 41.26. "מִי־הִגִּיד מֵרֹאשׁ וְנֵדָעָה וּמִלְּפָנִים וְנֹאמַר צַדִּיק אַף אֵין־מַגִּיד אַף אֵין מַשְׁמִיעַ אַף אֵין־שֹׁמֵעַ אִמְרֵיכֶם׃", 42.4. "לֹא יִכְהֶה וְלֹא יָרוּץ עַד־יָשִׂים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ׃", 48.12. "שְׁמַע אֵלַי יַעֲקֹב וְיִשְׂרָאֵל מְקֹרָאִי אֲנִי־הוּא אֲנִי רִאשׁוֹן אַף אֲנִי אַחֲרוֹן׃", 48.13. "אַף־יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו׃", 48.14. "הִקָּבְצוּ כֻלְּכֶם וּשֲׁמָעוּ מִי בָהֶם הִגִּיד אֶת־אֵלֶּה יְהוָה אֲהֵבוֹ יַעֲשֶׂה חֶפְצוֹ בְּבָבֶל וּזְרֹעוֹ כַּשְׂדִּים׃", 48.15. "אֲנִי אֲנִי דִּבַּרְתִּי אַף־קְרָאתִיו הֲבִיאֹתִיו וְהִצְלִיחַ דַּרְכּוֹ׃", 48.16. "קִרְבוּ אֵלַי שִׁמְעוּ־זֹאת לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי מֵעֵת הֱיוֹתָהּ שָׁם אָנִי וְעַתָּה אֲדֹנָי יְהוִה שְׁלָחַנִי וְרוּחוֹ׃", 50.4. "אֲדֹנָי יְהֹוִה נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לָעוּת אֶת־יָעֵף דָּבָר יָעִיר בַּבֹּקֶר בַּבֹּקֶר יָעִיר לִי אֹזֶן לִשְׁמֹעַ כַּלִּמּוּדִים׃", 50.5. "אֲדֹנָי יְהוִה פָּתַח־לִי אֹזֶן וְאָנֹכִי לֹא מָרִיתִי אָחוֹר לֹא נְסוּגֹתִי׃", 53.7. "נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃", 65.17. "כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃", 65.18. "כִּי־אִם־שִׂישׂוּ וְגִילוּ עֲדֵי־עַד אֲשֶׁר אֲנִי בוֹרֵא כִּי הִנְנִי בוֹרֵא אֶת־יְרוּשָׁלִַם גִּילָה וְעַמָּהּ מָשׂוֹשׂ׃", 65.19. "וְגַלְתִּי בִירוּשָׁלִַם וְשַׂשְׂתִּי בְעַמִּי וְלֹא־יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה׃", 66.12. "כִּי־כֹה אָמַר יְהוָה הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשָׁעֳשָׁעוּ׃", 66.13. "כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלִַם תְּנֻחָמוּ׃", 66.14. "וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד־יְהוָה אֶת־עֲבָדָיו וְזָעַם אֶת־אֹיְבָיו׃", 66.15. "כִּי־הִנֵּה יְהוָה בָּאֵשׁ יָבוֹא וְכַסּוּפָה מַרְכְּבֹתָיו לְהָשִׁיב בְּחֵמָה אַפּוֹ וְגַעֲרָתוֹ בְּלַהֲבֵי־אֵשׁ׃", 66.16. "כִּי בָאֵשׁ יְהוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת־כָּל־בָּשָׂר וְרַבּוּ חַלְלֵי יְהוָה׃", 2.2. "And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.", 2.4. "And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 9.11. "The Arameans on the east, and the Philistines on the west; and they devour Israel with open mouth. For all this His anger is not turned away, but His hand is stretched out still.", 9.16. "Therefore the Lord shall have no joy in their young men, neither shall He have compassion on their fatherless and widows; For every one is ungodly and an evil-doer, And every mouth speaketh wantonness. For all this His anger is not turned away, but His hand is stretched out still.", 9.20. "Manasseh, Ephraim; and Ephraim, Manasseh; and they together are against Judah. For all this His anger is not turned away, But His hand is stretched out still.", 10.4. "They can do nought except crouch under the captives, And fall under the slain. For all this His anger is not turned away, But His hand is stretched out still.", 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.", 11.3. "And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;", 11.4. "But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.", 26.19. "Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades.", 27.11. "When the boughs thereof are withered, They shall be broken off; The women shall come, and set them on fire; For it is a people of no understanding; Therefore He that made them will not have compassion upon them, And He that formed them will not be gracious unto them.", 40.12. "Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance?", 40.13. "Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?", 40.14. "With whom took He counsel, and who instructed Him, And taught Him in the path of right, And taught Him knowledge, And made Him to know the way of discernment?", 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", 41.26. "Who hath declared from the beginning, that we may know? And beforetime, that we may say that he is right? Yea, there is none that declareth, Yea, there is none that announceth, Yea, there is none that heareth your utterances.", 42.4. "He shall not fail nor be crushed, Till he have set the right in the earth; And the isles shall wait for his teaching.", 48.12. "Hearken unto Me, O Jacob, And Israel My called: I am He; I am the first, I also am the last.", 48.13. "Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together.", 48.14. "Assemble yourselves, all ye, and hear; Which among them hath declared these things? He whom the LORD loveth shall perform His pleasure on Babylon, And show His arm on the Chaldeans.", 48.15. "I, even I, have spoken, yea, I have called him; I have brought him, and he shall make his way prosperous.", 48.16. "Come ye near unto Me, hear ye this: From the beginning I have not spoken in secret; From the time that it was, there am I; And now the Lord GOD hath sent me, and His spirit.", 50.4. "The Lord GOD hath given me The tongue of them that are taught, That I should know how to sustain with words him that is weary; He wakeneth morning by morning, He wakeneth mine ear To hear as they that are taught.", 50.5. "The Lord GOD hath opened mine ear, And I was not rebellious, Neither turned away backward.", 53.7. "He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.", 65.17. "For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. .", 65.18. "But be ye glad and rejoice for ever In that which I create; For, behold, I create Jerusalem a rejoicing, And her people a joy.", 65.19. "And I will rejoice in Jerusalem, And joy in My people; And the voice of weeping shall be no more heard in her, Nor the voice of crying.", 66.12. "For thus saith the LORD: Behold, I will extend peace to her like a river. And the wealth of the nations like an overflowing stream, and ye shall suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees.", 66.13. "As one whom his mother comforteth, So will I comfort you; and ye shall be comforted in Jerusalem.", 66.14. "And when ye see this, your heart shall rejoice, and your bones shall flourish like young grass; and the hand of the LORD shall be known toward His servants, and He will have indignation against His enemies.", 66.15. "For, behold, the LORD will come in fire, And His chariots shall be like the whirlwind; to render His anger with fury, And His rebuke with flames of fire. ", 66.16. "For by fire will the LORD contend, And by His sword with all flesh; And the slain of the LORD shall be many.",
20. Hebrew Bible, 2 Samuel, 7.18, 12.1-12.4 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law , of moses •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 137; Karfíková (2012), Grace and the Will According to Augustine, 72
7.18. "וַיָּבֹא הַמֶּלֶךְ דָּוִד וַיֵּשֶׁב לִפְנֵי יְהוָה וַיֹּאמֶר מִי אָנֹכִי אֲדֹנָי יְהוִה וּמִי בֵיתִי כִּי הֲבִיאֹתַנִי עַד־הֲלֹם׃", 12.1. "וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃", 12.1. "וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃", 12.2. "לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃", 12.2. "וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו [שִׂמְלֹתָיו] וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃", 12.3. "וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃", 12.3. "וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃", 12.4. "וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃", 7.18. "Then king David went in, and sat before the Lord, and he said, Who am I, O Lord God? and what is my house, that Thou hast brought me thus far?", 12.1. "And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor.", 12.2. "The rich man had very many flocks and herds:", 12.3. "but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him.", 12.4. "And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him.",
21. Hesiod, Theogony, 465, 479 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 139
479. Her of what those erstwhile divinities,
22. Hebrew Bible, 1 Kings, 17.20, 22.19-22.23 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 72
22.19. "וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃", 22.21. "וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃", 22.22. "וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃", 22.23. "וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃", 17.20. "And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’", 22.19. "And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.", 22.20. "And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner.", 22.21. "And there came forth the spirit, and stood before the LORD, and said: I will entice him.", 22.22. "And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so.", 22.23. "Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’",
23. Hebrew Bible, 1 Samuel, 10.3, 10.10, 15.11, 16.14, 16.20, 25.18, 28.12-28.19 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law of moses •law , of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 112; Karfíková (2012), Grace and the Will According to Augustine, 72
10.3. "וְחָלַפְתָּ מִשָּׁם וָהָלְאָה וּבָאתָ עַד־אֵלוֹן תָּבוֹר וּמְצָאוּךָ שָּׁם שְׁלֹשָׁה אֲנָשִׁים עֹלִים אֶל־הָאֱלֹהִים בֵּית־אֵל אֶחָד נֹשֵׂא שְׁלֹשָׁה גְדָיִים וְאֶחָד נֹשֵׂא שְׁלֹשֶׁת כִּכְּרוֹת לֶחֶם וְאֶחָד נֹשֵׂא נֵבֶל־יָיִן׃", 15.11. "נִחַמְתִּי כִּי־הִמְלַכְתִּי אֶת־שָׁאוּל לְמֶלֶךְ כִּי־שָׁב מֵאַחֲרַי וְאֶת־דְּבָרַי לֹא הֵקִים וַיִּחַר לִשְׁמוּאֵל וַיִּזְעַק אֶל־יְהוָה כָּל־הַלָּיְלָה׃", 16.14. "וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃", 25.18. "וַתְּמַהֵר אבוגיל [אֲבִיגַיִל] וַתִּקַּח מָאתַיִם לֶחֶם וּשְׁנַיִם נִבְלֵי־יַיִן וְחָמֵשׁ צֹאן עשוות [עֲשׂוּיֹת] וְחָמֵשׁ סְאִים קָלִי וּמֵאָה צִמֻּקִים וּמָאתַיִם דְּבֵלִים וַתָּשֶׂם עַל־הַחֲמֹרִים׃", 28.12. "וַתֵּרֶא הָאִשָּׁה אֶת־שְׁמוּאֵל וַתִּזְעַק בְּקוֹל גָּדוֹל וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל לֵאמֹר לָמָּה רִמִּיתָנִי וְאַתָּה שָׁאוּל׃", 28.13. "וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל־תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן־הָאָרֶץ׃", 28.14. "וַיֹּאמֶר לָהּ מַה־תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל וַיֵּדַע שָׁאוּל כִּי־שְׁמוּאֵל הוּא וַיִּקֹּד אַפַּיִם אַרְצָה וַיִּשְׁתָּחוּ׃", 28.15. "וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר־לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וֵאלֹהִים סָר מֵעָלַי וְלֹא־עָנָנִי עוֹד גַּם בְּיַד־הַנְּבִיאִם גַּם־בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה׃", 28.16. "וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃", 28.17. "וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃", 28.18. "כַּאֲשֶׁר לֹא־שָׁמַעְתָּ בְּקוֹל יְהוָה וְלֹא־עָשִׂיתָ חֲרוֹן־אַפּוֹ בַּעֲמָלֵק עַל־כֵּן הַדָּבָר הַזֶּה עָשָׂה־לְךָ יְהוָה הַיּוֹם הַזֶּה׃", 28.19. "וְיִתֵּן יְהוָה גַּם אֶת־יִשְׂרָאֵל עִמְּךָ בְּיַד־פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת־מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד־פְּלִשְׁתִּים׃", 10.3. "Then shalt thou go on forward from there, and thou shalt come to the oak of Tavor, and there shall meet thee three men going up to God to Bet-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:", 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.", 15.11. "I regret that I have set up Sha᾽ul to be king: for he is turned back from following me, and he has not performed my commandments. And it grieved Shemu᾽el; and he cried to the Lord all night.", 16.14. "But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him.", 16.20. "And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul.", 25.18. "Then Avigayil made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready prepared, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.", 28.12. "And when the woman saw Shemu᾽el, she cried with a loud voice: and the woman spoke to Sha᾽ul, saying, Why hast thou deceived me? for thou art Sha᾽ul.", 28.13. "And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth.", 28.14. "And he said to her, What form is he of? And she said, An old man comes up; and he is covered with a mantle. And Sha᾽ul knew that it was Shemu᾽el, and he stooped with his face to the ground, and bowed himself.", 28.15. "And Shemu᾽el said to Sha᾽ul, Why hast thou disquieted me, to bring me up? And Sha᾽ul answered, I am greatly distressed; for the Pelishtim make war against me, and God has departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayst make known to me what I shall do.", 28.16. "Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?", 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:", 28.18. "because thou wouldst not obey the voice of the Lord nor wouldst execute his fierce wrath upon ῾Amaleq, therefore has the Lord done this thing to thee this day.", 28.19. "Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim.",
24. Homer, Iliad, 18 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 179
25. Hebrew Bible, Jeremiah, 5.8, 11.19 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 137, 223
5.8. "סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל־אֵשֶׁת רֵעֵהוּ יִצְהָלוּ׃", 11.19. "וַאֲנִי כְּכֶבֶשׂ אַלּוּף יוּבַל לִטְבוֹחַ וְלֹא־יָדַעְתִּי כִּי־עָלַי חָשְׁבוּ מַחֲשָׁבוֹת נַשְׁחִיתָה עֵץ בְּלַחְמוֹ וְנִכְרְתֶנּוּ מֵאֶרֶץ חַיִּים וּשְׁמוֹ לֹא־יִזָּכֵר עוֹד׃", 5.8. "They are become as well-fed horses, lusty stallions; Every one neigheth after his neighbour’s wife.", 11.19. "But I was like a docile lamb that is led to the slaughter; And I knew not that they had devised devices against me: ‘Let us destroy the tree with the fruit thereof, And let us cut him off from the land of the living, That his name may be no more remembered.’",
26. Hebrew Bible, Judges, 20.36 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 172
20.36. "וַיִּרְאוּ בְנֵי־בִנְיָמִן כִּי נִגָּפוּ וַיִּתְּנוּ אִישׁ־יִשְׂרָאֵל מָקוֹם לְבִנְיָמִן כִּי בָטְחוּ אֶל־הָאֹרֵב אֲשֶׁר שָׂמוּ אֶל־הַגִּבְעָה׃", 20.36. "So the children of Binyamin saw that they were beaten: for the men of Yisra᾽el gave place to Binyamin, because they trusted to the liers in wait which they had set beside Giv῾a.",
27. Hebrew Bible, 2 Kings, 2.1-2.4, 14.6 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 76
2.1. "וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃", 2.1. "וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃", 2.2. "וַיֹּאמֶר אֵלִיָּהוּ אֶל־אֱלִישָׁע שֵׁב־נָא פֹה כִּי יְהוָה שְׁלָחַנִי עַד־בֵּית־אֵל וַיֹּאמֶר אֱלִישָׁע חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיֵּרְדוּ בֵּית־אֵל׃", 2.2. "וַיֹּאמֶר קְחוּ־לִי צְלֹחִית חֲדָשָׁה וְשִׂימוּ שָׁם מֶלַח וַיִּקְחוּ אֵלָיו׃", 2.3. "וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃", 2.4. "וַיֹּאמֶר לוֹ אֵלִיָּהוּ אֱלִישָׁע שֵׁב־נָא פֹה כִּי יְהוָה שְׁלָחַנִי יְרִיחוֹ וַיֹּאמֶר חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיָּבֹאוּ יְרִיחוֹ׃", 14.6. "וְאֶת־בְּנֵי הַמַּכִּים לֹא הֵמִית כַּכָּתוּב בְּסֵפֶר תּוֹרַת־מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת כִּי אִם־אִישׁ בְּחֶטְאוֹ ימות [יוּמָת׃]", 2.1. "And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal.", 2.2. "And Elijah said unto Elisha: ‘Tarry here, I pray thee; for the LORD hath sent me as far as Beth-el.’ And Elisha said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ So they went down to Beth-el.—", 2.3. "And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—", 2.4. "And Elijah said unto him: ‘Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho.’ And he said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ So they came to Jericho.—", 14.6. "but the children of the murderers he put not to death; according to that which is written in the book of the law of Moses, as the LORD commanded saying: ‘The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.’",
28. Theognis, Elegies, 1, 10-18, 2, 209, 3, 31-34, 4, 415-416, 5, 563-565, 6-9, 566 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 113
29. Hebrew Bible, Ezekiel, 44.29 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 78
44.29. "הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה׃", 44.29. "The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs.",
30. Hebrew Bible, Zechariah, 2.8-2.9, 9.12, 12.9-12.10 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, of moses •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 188; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 248
2.8. "וַיֹּאמֶר אֵלָו רֻץ דַּבֵּר אֶל־הַנַּעַר הַלָּז לֵאמֹר פְּרָזוֹת תֵּשֵׁב יְרוּשָׁלִַם מֵרֹב אָדָם וּבְהֵמָה בְּתוֹכָהּ׃", 2.9. "וַאֲנִי אֶהְיֶה־לָּהּ נְאֻם־יְהוָה חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ׃", 9.12. "שׁוּבוּ לְבִצָּרוֹן אֲסִירֵי הַתִּקְוָה גַּם־הַיּוֹם מַגִּיד מִשְׁנֶה אָשִׁיב לָךְ׃", 12.9. "וְהָיָה בַּיּוֹם הַהוּא אֲבַקֵּשׁ לְהַשְׁמִיד אֶת־כָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם׃", 2.8. "and said unto him: ‘Run, speak to this young man, saying: ‘Jerusalem shall be inhabited without walls for the multitude of men and cattle therein.", 2.9. "For I, saith the LORD, will be unto her a wall of fire round about, and I will be the glory in the midst of her.", 9.12. "Return to the stronghold, Ye prisoners of hope; Even to-day do I declare That I will render double unto thee.", 12.9. "And it shall come to pass in that day, That I will seek to destroy all the nations That come against Jerusalem.", 12.10. "And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born.",
31. Xenophon, The Education of Cyrus, 4.1.2, 7.2.28, 8.7.13 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, jewish/of moses •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 217; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 139
4.1.2. ἄνδρες Πέρσαι, πρῶτον μὲν τοὺς θεοὺς ἐγὼ ἐπαινῶ ὅσον δύναμαι, καὶ ὑμεῖς δὲ πάντες, οἶμαι· νίκης τε γὰρ τετυχήκαμεν καὶ σωτηρίας. τούτων μὲν οὖν χρὴ χαριστήρια ὧν ἂν ἔχωμεν τοῖς θεοῖς ἀποτελεῖν. ἐγὼ δὲ σύμπαντας μὲν ὑμᾶς ἤδη ἐπαινῶ· τὸ γὰρ γεγενημένον ἔργον σύμπασιν ὑμῖν καλῶς ἀποτετέλεσται· ὧν δʼ ἕκαστος ἄξιος, ἐπειδὰν παρʼ ὧν προσήκει πύθωμαι, τότε τὴν ἀξίαν ἑκάστῳ καὶ λόγῳ καὶ ἔργῳ πειράσομαι ἀποδιδόναι. 7.2.28. καὶ ὁ Κῦρος εἶπε· τίς δὴ ὁ ἔχων ταύτην τὴν μακαρίαν βιοτήν; ἡ ἐμὴ γυνή, εἶπεν, ὦ Κῦρε· ἐκείνη γὰρ τῶν μὲν ἀγαθῶν καὶ τῶν μαλακῶν καὶ εὐφροσυνῶν πασῶν ἐμοὶ τὸ ἴσον μετεῖχε, φροντίδων δὲ ὅπως ταῦτα ἔσται καὶ πολέμου καὶ μάχης οὐ μετῆν αὐτῇ. οὕτω δὴ καὶ σὺ δοκεῖς ἐμὲ κατασκευάζειν ὥσπερ ἐγὼ ἣν ἐφίλουν μάλιστα ἀνθρώπων, ὥστε τῷ Ἀπόλλωνι ἄλλα μοι δοκῶ χαριστήρια ὀφειλήσειν. 8.7.13. οἶσθα μὲν οὖν καὶ σύ, ὦ Καμβύση, ὅτι οὐ τόδε τὸ χρυσοῦν σκῆπτρον τὸ τὴν βασιλείαν διασῷζόν ἐστιν, ἀλλʼ οἱ πιστοὶ φίλοι σκῆπτρον βασιλεῦσιν ἀληθέστατον καὶ ἀσφαλέστατον. πιστοὺς δὲ μὴ νόμιζε φύσει φύεσθαι ἀνθρώπους· πᾶσι γὰρ ἂν οἱ αὐτοὶ πιστοὶ φαίνοιντο, ὥσπερ καὶ τἆλλα τὰ πεφυκότα πᾶσι τὰ αὐτὰ φαίνεται· ἀλλὰ τοὺς πιστοὺς τίθεσθαι δεῖ ἕκαστον ἑαυτῷ· ἡ δὲ κτῆσις αὐτῶν ἔστιν οὐδαμῶς σὺν τῇ βίᾳ, ἀλλὰ μᾶλλον σὺν τῇ εὐεργεσίᾳ. 4.1.2. Fellow-citizens of Persia , first of all I praise the His address to his troops gods with all my soul; and so, I believe, do all of you; for we not only have won a victory, but our lives have been spared. We ought, therefore, to render to the gods thank-offerings of whatsoever we have. And I here and now commend you as a body, for you have all contributed to this glorious achievement; but as for the deserts of each of you individually, I shall try by word and deed to give every man his due reward, when I have ascertained from proper sources what credit each one deserves. 7.2.28. And who is it, asked Cyrus , that enjoys such a life of bliss? My wife, Cyrus , said he. For she always shared equally with me my wealth and the luxuries and all the good cheer that it brought, but she had no share in the anxieties of securing it nor in war or battle. So, then, you seem to be putting me in the same position as I did her whom I loved more than all the world, so that I feel that I shall owe Apollo new thank-offerings. 8.7.13. As for you, Cambyses, you must also know His words of counsel—(1) to Cambyses; that it is not this golden sceptre that maintains your empire; but faithful friends are a monarch’s truest and surest sceptre. But do not think that man is naturally faithful; else all men would find the same persons faithful, just as all find the other properties of nature the same. But every one must create for himself faithfulness in his friends; and the winning of such friends comes in no wise by compulsion, but by kindness.
32. Isocrates, To Demonicus, 36 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 416
33. Aristophanes, The Rich Man, 25.4 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, of moses Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 501
34. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 131
510b. ἄν τι καλῶς λέγῃς; τοῦτό μοι δοκεῖς πάνυ καλῶς εἰρηκέναι. ΣΩ. σκόπει δὴ καὶ τόδε ἐάν σοι δοκῶ εὖ λέγειν. φίλος μοι δοκεῖ ἕκαστος ἑκάστῳ εἶναι ὡς οἷόν τε μάλιστα, ὅνπερ οἱ παλαιοί τε καὶ σοφοὶ λέγουσιν, ὁ ὅμοιος τῷ ὁμοίῳ. οὐ καὶ σοί; ΚΑΛ. ἔμοιγε. ΣΩ. οὐκοῦν ὅπου τύραννός ἐστιν ἄρχων ἄγριος καὶ ἀπαίδευτος, εἴ τις τούτου ἐν τῇ πόλει πολὺ βελτίων εἴη, φοβοῖτο δήπου ἂν αὐτὸν ὁ τύραννος καὶ τούτῳ ἐξ ἅπαντος 510b. Call. Do you note, Socrates, how ready I am to praise, when you say a good thing? This seems to me excellently spoken. Soc. Then see if this next statement of mine strikes you as a good one too. It seems to me that the closest possible friendship between man and man is that mentioned by the sages of old time as like to like. Do you not agree? Call. I do. Soc. So where you have a savage, uneducated ruler as despot, if there were some one in the city far better than he, I suppose the despot would be afraid of him
35. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 416
875d. δοῦλον ἀλλὰ πάντων ἄρχοντα εἶναι, ἐάνπερ ἀληθινὸς ἐλεύθερός τε ὄντως ᾖ κατὰ φύσιν. νῦν δὲ οὐ γάρ ἐστιν οὐδαμοῦ οὐδαμῶς, ἀλλʼ ἢ κατὰ βραχύ· διὸ δὴ τὸ δεύτερον αἱρετέον, τάξιν τε καὶ νόμον, ἃ δὴ τὸ μὲν ὡς ἐπὶ τὸ πολὺ ὁρᾷ καὶ βλέπει, τὸ δʼ ἐπὶ πᾶν ἀδυνατεῖ. ταῦτα δὴ τῶνδε εἵνεκα εἴρηται· νῦν ἡμεῖς τάξομεν τί χρὴ τὸν τρώσαντα ἤ τι βλάψαντα ἕτερον ἄλλον παθεῖν ἢ ἀποτίνειν. πρόχειρον δὴ παντὶ περὶ παντὸς ὑπολαβεῖν ὀρθῶς, τὸν τί τρώσαντα ἢ 875d. if it is really true to its name and free in its inner nature. But at present such a nature exists nowhere at all, except in small degree; wherefore we must choose what is second best, namely, ordice and law, which see and discern the general principle, but are unable to see every instance in detail. This declaration has been made for the sake of what follows: now we shall ordain what the man who has wounded, or in some way injured, another must suffer or pay. And here, of course, it is open to anyone, in regard to any case, to interrupt us, and quite properly, with the question— What wounds has the man you speak of inflicted,
36. Thucydides, The History of The Peloponnesian War, 4.40 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 107
37. Xenophon, Memoirs, 1.2.20, 3.2, 4.4.19-4.4.21 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law of moses •law, jewish/of moses •law, mosaic (law of moses) •philo of alexandria, law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 113; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 98; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 418
1.2.20. διʼ ὃ καὶ τοὺς υἱεῖς οἱ πατέρες, κἂν ὦσι σώφρονες, ὅμως ἀπὸ τῶν πονηρῶν ἀνθρώπων εἴργουσιν, ὡς τὴν μὲν τῶν χρηστῶν ὁμιλίαν ἄσκησιν οὖσαν τῆς ἀρετῆς, τὴν δὲ τῶν πονηρῶν κατάλυσιν. μαρτυρεῖ δὲ καὶ τῶν ποιητῶν ὅ τε λέγων· ἐσθλῶν μὲν γὰρ ἄπʼ ἐσθλὰ διδάξεαι· ἢν δὲ κακοῖσι συμμίσγῃς, ἀπολεῖς καὶ τὸν ἐόντα νόον, Theognis καὶ ὁ λέγων· αὐτὰρ ἀνὴρ ἀγαθὸς τοτὲ μὲν κακός, ἄλλοτε δʼ ἐσθλός. unknown 4.4.19. ἀγράφους δέ τινας οἶσθα, ἔφη, ὦ Ἱππία, νόμους; τούς γʼ ἐν πάσῃ, ἔφη, χώρᾳ κατὰ ταὐτὰ νομιζομένους. ἔχοις ἂν οὖν εἰπεῖν, ἔφη, ὅτι οἱ ἄνθρωποι αὐτοὺς ἔθεντο; καὶ πῶς ἄν, ἔφη, οἵ γε οὔτε συνελθεῖν ἅπαντες ἂν δυνηθεῖεν οὔτε ὁμόφωνοί εἰσι; τίνας οὖν, ἔφη, νομίζεις τεθεικέναι τοὺς νόμους τούτους; ἐγὼ μέν, ἔφη, θεοὺς οἶμαι τοὺς νόμους τούτους τοῖς ἀνθρώποις θεῖναι· καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον νομίζεται θεοὺς σέβειν. 4.4.20. οὐκοῦν καὶ γονέας τιμᾶν πανταχοῦ νομίζεται; καὶ τοῦτο, ἔφη. οὐκοῦν καὶ μήτε γονέας παισὶ μίγνυσθαι μήτε παῖδας γονεῦσιν; οὐκέτι μοι δοκεῖ, ἔφη, ὦ Σώκρατες, οὗτος θεοῦ νόμος εἶναι. τί δή; ἔφη. ὅτι, ἔφη, αἰσθάνομαί τινας παραβαίνοντας αὐτόν. 4.4.21. καὶ γὰρ ἄλλα πολλά, ἔφη, παρανομοῦσιν· ἀλλὰ δίκην γέ τοι διδόασιν οἱ παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κειμένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπʼ ἀνθρώπων κειμένους νόμους ἔνιοι παραβαίνοντες διαφεύγουσι τὸ δίκην διδόναι, οἱ μὲν λανθάνοντες, οἱ δὲ βιαζόμενοι. 1.2.20. For this cause fathers try to keep their sons, even if they are prudent lads, out of bad company: for the society of honest men is a training in virtue, but the society of the bad is virtue’s undoing. As one of the poets says: From the good shalt thou learn good things; but if thou minglest with the bad thou shalt lose even what thou hast of wisdom. Theognis And another says: Ah, but a good man is at one time noble, at another base. unknown 4.4.19. Do you know what is meant by unwritten laws, Hippias? Yes, those that are uniformly observed in every country. Could you say that men made them? Nay, how could that be, seeing that they cannot all meet together and do not speak the same language? Then by whom have these laws been made, do you suppose? I think that the gods made these laws for men. For among all men the first law is to fear the gods. 4.4.20. Is not the duty of honouring parents another universal law? Yes, that is another. And that parents shall not have sexual intercourse with their children nor children with their parents? Cyropaedia V. i. 10. No, I don’t think that is a law of God. Why so? Because I notice that some transgress it. 4.4.21. Yes, and they do many other things contrary to the laws. But surely the transgressors of the laws ordained by the gods pay a penalty that a man can in no wise escape, as some, when they transgress the laws ordained by man, escape punishment, either by concealment or by violence.
38. Hebrew Bible, Ezra, 2.61-2.62, 3.2-3.5, 6.18, 7.6, 9.3-9.7, 9.12, 10.2-10.5, 10.10 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 78, 79, 80, 81
2.61. "וּמִבְּנֵי הַכֹּהֲנִים בְּנֵי חֳבַיָּה בְּנֵי הַקּוֹץ בְּנֵי בַרְזִלַּי אֲשֶׁר לָקַח מִבְּנוֹת בַּרְזִלַּי הַגִּלְעָדִי אִשָּׁה וַיִּקָּרֵא עַל־שְׁמָם׃", 2.62. "אֵלֶּה בִּקְשׁוּ כְתָבָם הַמִּתְיַחְשִׂים וְלֹא נִמְצָאוּ וַיְגֹאֲלוּ מִן־הַכְּהֻנָּה׃", 3.2. "וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃", 3.3. "וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃", 3.4. "וַיַּעֲשׂוּ אֶת־חַג הַסֻּכּוֹת כַּכָּתוּב וְעֹלַת יוֹם בְּיוֹם בְּמִסְפָּר כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ׃", 3.5. "וְאַחֲרֵיכֵן עֹלַת תָּמִיד וְלֶחֳדָשִׁים וּלְכָל־מוֹעֲדֵי יְהוָה הַמְקֻדָּשִׁים וּלְכֹל מִתְנַדֵּב נְדָבָה לַיהוָה׃", 6.18. "וַהֲקִימוּ כָהֲנַיָּא בִּפְלֻגָּתְהוֹן וְלֵוָיֵא בְּמַחְלְקָתְהוֹן עַל־עֲבִידַת אֱלָהָא דִּי בִירוּשְׁלֶם כִּכְתָב סְפַר מֹשֶׁה׃", 7.6. "הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃", 9.3. "וּכְשָׁמְעִי אֶת־הַדָּבָר הַזֶּה קָרַעְתִּי אֶת־בִּגְדִי וּמְעִילִי וָאֶמְרְטָה מִשְּׂעַר רֹאשִׁי וּזְקָנִי וָאֵשְׁבָה מְשׁוֹמֵם׃", 9.4. "וְאֵלַי יֵאָסְפוּ כֹּל חָרֵד בְּדִבְרֵי אֱלֹהֵי־יִשְׂרָאֵל עַל מַעַל הַגּוֹלָה וַאֲנִי יֹשֵׁב מְשׁוֹמֵם עַד לְמִנְחַת הָעָרֶב׃", 9.5. "וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּעֲנִיתִי וּבְקָרְעִי בִגְדִי וּמְעִילִי וָאֶכְרְעָה עַל־בִּרְכַּי וָאֶפְרְשָׂה כַפַּי אֶל־יְהוָה אֱלֹהָי׃", 9.6. "וָאֹמְרָה אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֺנֹתֵינוּ רָבוּ לְמַעְלָה רֹּאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם׃", 9.7. "מִימֵי אֲבֹתֵינוּ אֲנַחְנוּ בְּאַשְׁמָה גְדֹלָה עַד הַיּוֹם הַזֶּה וּבַעֲוֺנֹתֵינוּ נִתַּנּוּ אֲנַחְנוּ מְלָכֵינוּ כֹהֲנֵינוּ בְּיַד מַלְכֵי הָאֲרָצוֹת בַּחֶרֶב בַּשְּׁבִי וּבַבִּזָּה וּבְבֹשֶׁת פָּנִים כְּהַיּוֹם הַזֶּה׃", 9.12. "וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃", 10.2. "וַיַּעַן שְׁכַנְיָה בֶן־יְחִיאֵל מִבְּנֵי עולם [עֵילָם] וַיֹּאמֶר לְעֶזְרָא אֲנַחְנוּ מָעַלְנוּ בֵאלֹהֵינוּ וַנֹּשֶׁב נָשִׁים נָכְרִיּוֹת מֵעַמֵּי הָאָרֶץ וְעַתָּה יֵשׁ־מִקְוֶה לְיִשְׂרָאֵל עַל־זֹאת׃", 10.2. "וּמִבְּנֵי אִמֵּר חֲנָנִי וּזְבַדְיָה׃", 10.3. "וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃", 10.3. "וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃", 10.4. "מַכְנַדְבַי שָׁשַׁי שָׁרָי׃", 10.4. "קוּם כִּי־עָלֶיךָ הַדָּבָר וַאֲנַחְנוּ עִמָּךְ חֲזַק וַעֲשֵׂה׃", 10.5. "וַיָּקָם עֶזְרָא וַיַּשְׁבַּע אֶת־שָׂרֵי הַכֹּהֲנִים הַלְוִיִּם וְכָל־יִשְׂרָאֵל לַעֲשׂוֹת כַּדָּבָר הַזֶּה וַיִּשָּׁבֵעוּ׃", 2.61. "And of the children of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.", 2.62. "These sought their register, that is, the genealogy, but it was not found; therefore were they deemed polluted and put from the priesthood.", 3.2. "Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God.", 3.3. "And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening.", 3.4. "And they kept the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the ordice, as the duty of every day required;", 3.5. "and afterward the continual burnt-offering, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD.", 6.18. "And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses.", 7.6. "this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.", 9.3. "And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.", 9.4. "Then were assembled unto me every one that trembled at the words of the God of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering.", 9.5. "And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;", 9.6. "and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens.", 9.7. "Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day.", 9.12. "Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.", 10.2. "And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: ‘We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this thing.", 10.3. "Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law.", 10.4. "Arise; for the matter belongeth unto thee, and we are with thee; be of good courage, and do it.’", 10.5. "Then arose Ezra, and made the chiefs of the priests, the Levites, and all Israel, to swear that they would do according to this word. So they swore.", 10.10. "And Ezra the priest stood up, and said unto them: ‘Ye have broken faith, and have married foreign women, to increase the guilt of Israel.",
39. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, mosaic (law of moses) •philo of alexandria, law of moses Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 98
276a. ΣΩ. τί δʼ; ἄλλον ὁρῶμεν λόγον τούτου ἀδελφὸν γνήσιον, τῷ τρόπῳ τε γίγνεται, καὶ ὅσῳ ἀμείνων καὶ δυνατώτερος τούτου φύεται; ΦΑΙ. τίνα τοῦτον καὶ πῶς λέγεις γιγνόμενον; ΣΩ. ὃς μετʼ ἐπιστήμης γράφεται ἐν τῇ τοῦ μανθάνοντος ψυχῇ, δυνατὸς μὲν ἀμῦναι ἑαυτῷ, ἐπιστήμων δὲ λέγειν τε καὶ σιγᾶν πρὸς οὓς δεῖ. ΦΑΙ. τὸν τοῦ εἰδότος λόγον λέγεις ζῶντα καὶ ἔμψυχον, οὗ ὁ γεγραμμένος εἴδωλον ἄν τι λέγοιτο δικαίως. 276a. Socrates. Now tell me; is there not another kind of speech, or word, which shows itself to be the legitimate brother of this bastard one, both in the manner of its begetting and in its better and more powerful nature? Phaedrus. What is this word and how is it begotten, as you say? Socrates. The word which is written with intelligence in the mind of the learner, which is able to defend itself and knows to whom it should speak, and before whom to be silent. Phaedrus. You mean the living and breathing word of him who knows, of which the written word may justly be called the image.
40. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 382
294a. γάρ σε διερωτήσειν ταῦτα πότερον ἀποδέχῃ πάντα, ἤ τι καὶ δυσχεραίνεις τῶν λεχθέντων· νῦν δʼ ἤδη φανερὸν ὅτι τοῦτο βουλησόμεθα τὸ περὶ τῆς τῶν ἄνευ νόμων ἀρχόντων ὀρθότητος διελθεῖν ἡμᾶς. ΝΕ. ΣΩ. πῶς γὰρ οὔ; ΞΕ. τρόπον τινὰ μέντοι δῆλον ὅτι τῆς βασιλικῆς ἐστιν ἡ νομοθετική· τὸ δʼ ἄριστον οὐ τοὺς νόμους ἐστὶν ἰσχύειν ἀλλʼ ἄνδρα τὸν μετὰ φρονήσεως βασιλικόν. οἶσθʼ ὅπῃ; ΝΕ. ΣΩ. πῇ δὴ λέγεις; ΞΕ. ὅτι νόμος οὐκ ἄν ποτε δύναιτο τό τε ἄριστον καὶ 294a. for I was just going to ask whether you accepted all I have said, or were displeased with anything. But now it is clear that we shall have to discuss the question of the propriety of government without laws. Y. Soc. of course we shall. Str. In a sense, however, it is clear that law-making belongs to the science of kingship; but the best thing is not that the laws be in power, but that the man who is wise and of kingly nature be ruler. Do you see why? Y. Soc. Why is it? Str. Because law could never, by determining exactly what is noblest
41. Hebrew Bible, Nehemiah, 8.1-8.8, 11.36, 13.1, 13.24-13.27 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 77, 79, 81; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 443
8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", 11.36. "וּמִן־הַלְוִיִּם מַחְלְקוֹת יְהוּדָה לְבִנְיָמִין׃", 13.1. "וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃", 13.1. "בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃", 13.24. "וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃", 13.25. "וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃", 13.26. "הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃", 13.27. "וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃", 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.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", 11.36. "And of the Levites, certain courses in Judah were joined to Benjamin.", 13.1. "On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;", 13.24. "and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people.", 13.25. "And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves.", 13.26. "Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin.", 13.27. "Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’",
42. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 93
43. Hebrew Bible, 1 Chronicles, 2.7, 5.27, 9.1, 23.6, 24.1, 26.1 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 79, 81
2.7. "וּבְנֵי כַּרְמִי עָכָר עוֹכֵר יִשְׂרָאֵל אֲשֶׁר מָעַל בַּחֵרֶם׃", 5.27. "בְּנֵי לֵוִי גֵּרְשׁוֹן קְהָת וּמְרָרִי׃", 9.1. "וְכָל־יִשְׂרָאֵל הִתְיַחְשׂוּ וְהִנָּם כְּתוּבִים עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה הָגְלוּ לְבָבֶל בְּמַעֲלָם׃", 9.1. "וּמִן־הַכֹּהֲנִים יְדַעְיָה וִיהוֹיָרִיב וְיָכִין׃", 23.6. "וַיֶּחָלְקֵם דָּוִיד מַחְלְקוֹת לִבְנֵי לֵוִי לְגֵרְשׁוֹן קְהָת וּמְרָרִי׃", 24.1. "לְהַקּוֹץ הַשְּׁבִעִי לַאֲבִיָּה הַשְּׁמִינִי׃", 24.1. "וְלִבְנֵי אַהֲרֹן מַחְלְקוֹתָם בְּנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר׃", 26.1. "לְמַחְלְקוֹת לְשֹׁעֲרִים לַקָּרְחִים מְשֶׁלֶמְיָהוּ בֶן־קֹרֵא מִן־בְּנֵי אָסָף׃", 26.1. "וּלְחֹסָה מִן־בְּנֵי־מְרָרִי בָּנִים שִׁמְרִי הָרֹאשׁ כִּי לֹא־הָיָה בְכוֹר וַיְשִׂימֵהוּ אָבִיהוּ לְרֹאשׁ׃", 2.7. "And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass concerning the devoted thing.", 5.27. "The sons of Levi: Gershon, Kohath, and Merari.", 9.1. "So all Israel were reckoned by genealogies; and, behold, they are written in the book of the kings of Israel; and Judah was carried away captive to Babylon because of their transgression.", 23.6. "And David divided them into courses according to the sons of Levi: Gershon, Kohath, and Merari.", 24.1. "And the courses of the sons of Aaron were these. The sons of Aaron: Nadab and Abihu, Eleazar and Ithamar.", 26.1. "For the courses of the doorkeepers: of the Korahites: Meshelemiah the son of Kore, of the sons of Asaph.",
44. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 131
195b. δὲ τεκμήριον τῷ λόγῳ αὐτὸς παρέχεται, φεύγων φυγῇ τὸ γῆρας, ταχὺ ὂν δῆλον ὅτι· θᾶττον γοῦν τοῦ δέοντος ἡμῖν προσέρχεται. ὃ δὴ πέφυκεν Ἔρως μισεῖν καὶ οὐδʼ ἐντὸς πολλοῦ πλησιάζειν. μετὰ δὲ νέων ἀεὶ σύνεστί τε καὶ ἔστιν· ὁ γὰρ παλαιὸς λόγος εὖ ἔχει, ὡς ὅμοιον ὁμοίῳ ἀεὶ πελάζει. ἐγὼ δὲ Φαίδρῳ πολλὰ ἄλλα ὁμολογῶν τοῦτο οὐχ ὁμολογῶ, ὡς Ἔρως Κρόνου καὶ Ἰαπετοῦ ἀρχαιότερός ἐστιν, ἀλλά 195b. clear evidence of this; for he flies and flees from old age—a swift thing obviously, since it gains on us too quickly for our liking. Love hates it by nature, and refuses to come within any distance of it. He is ever consorting with the young, and such also is he: well says the old saw, Like and like together strike. And though in much else I agree with Phaedrus, in this I agree not, that Love by his account is more ancient than Cronos and Iapetus:
45. Aristophanes, Knights, 185 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 107
185. μῶν ἐκ καλῶν εἶ κἀγαθῶν; μὰ τοὺς θεοὺς
46. Sophocles, Antigone, 450-457, 459-460, 458 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 92
47. Herodotus, Histories, 1.30, 2.152, 2.161 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 107, 138
1.30. So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis , he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.” 2.152. This Psammetichus had formerly been in exile in Syria , where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto , where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt , where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered. 2.161. Psammis reigned over Egypt for only six years; he invaded Ethiopia , and immediately thereafter died, and Apries the son of Psammis reigned in his place. ,He was more fortunate than any former king (except his great-grandfather Psammetichus) during his rule of twenty-five years, during which he sent an army against Sidon and fought at sea with the king of Tyre . ,But when it was fated that evil should overtake him, the cause of it was something that I will now deal with briefly, and at greater length in the Libyan part of this history. ,Apries sent a great force against Cyrene and suffered a great defeat. The Egyptians blamed him for this and rebelled against him; for they thought that Apries had knowingly sent his men to their doom, so that after their perishing in this way he might be the more secure in his rule over the rest of the Egyptians. Bitterly angered by this, those who returned home and the friends of the slain openly revolted.
48. Hebrew Bible, Ecclesiastes, 3.13, 3.19, 3.21, 5.18, 7.2, 7.25, 7.27, 9.4, 9.7, 9.10-9.11, 9.13-9.16, 10.19, 11.2, 11.5, 12.13, 15.18 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •law of moses •law , of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 100, 110, 112, 131, 133; Karfíková (2012), Grace and the Will According to Augustine, 279
3.13. "וְגַם כָּל־הָאָדָם שֶׁיֹּאכַל וְשָׁתָה וְרָאָה טוֹב בְּכָל־עֲמָלוֹ מַתַּת אֱלֹהִים הִיא׃", 3.19. "כִּי מִקְרֶה בְנֵי־הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל׃", 3.21. "מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ׃", 5.18. "גַּם כָּל־הָאָדָם אֲשֶׁר נָתַן־לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְהִשְׁלִיטוֹ לֶאֱכֹל מִמֶּנּוּ וְלָשֵׂאת אֶת־חֶלְקוֹ וְלִשְׂמֹחַ בַּעֲמָלוֹ זֹה מַתַּת אֱלֹהִים הִיא׃", 7.2. "טוֹב לָלֶכֶת אֶל־בֵּית־אֵבֶל מִלֶּכֶת אֶל־בֵּית מִשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כָּל־הָאָדָם וְהַחַי יִתֵּן אֶל־לִבּוֹ׃", 7.2. "כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה־טּוֹב וְלֹא יֶחֱטָא׃", 7.25. "סַבּוֹתִי אֲנִי וְלִבִּי לָדַעַת וְלָתוּר וּבַקֵּשׁ חָכְמָה וְחֶשְׁבּוֹן וְלָדַעַת רֶשַׁע כֶּסֶל וְהַסִּכְלוּת הוֹלֵלוֹת׃", 7.27. "רְאֵה זֶה מָצָאתִי אָמְרָה קֹהֶלֶת אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן׃", 9.4. "כִּי־מִי אֲשֶׁר יבחר [יְחֻבַּר] אֶל כָּל־הַחַיִּים יֵשׁ בִּטָּחוֹן כִּי־לְכֶלֶב חַי הוּא טוֹב מִן־הָאַרְיֵה הַמֵּת׃", 9.7. "לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וּשֲׁתֵה בְלֶב־טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת־מַעֲשֶׂיךָ׃", 9.11. "שַׁבְתִּי וְרָאֹה תַחַת־הַשֶּׁמֶשׁ כִּי לֹא לַקַּלִּים הַמֵּרוֹץ וְלֹא לַגִּבּוֹרִים הַמִּלְחָמָה וְגַם לֹא לַחֲכָמִים לֶחֶם וְגַם לֹא לַנְּבֹנִים עֹשֶׁר וְגַם לֹא לַיֹּדְעִים חֵן כִּי־עֵת וָפֶגַע יִקְרֶה אֶת־כֻּלָּם׃", 9.13. "גַּם־זֹה רָאִיתִי חָכְמָה תַּחַת הַשָּׁמֶשׁ וּגְדוֹלָה הִיא אֵלָי׃", 9.14. "עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעָט וּבָא־אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים׃", 9.15. "וּמָצָא בָהּ אִישׁ מִסְכֵּן חָכָם וּמִלַּט־הוּא אֶת־הָעִיר בְּחָכְמָתוֹ וְאָדָם לֹא זָכַר אֶת־הָאִישׁ הַמִּסְכֵּן הַהּוּא׃", 9.16. "וְאָמַרְתִּי אָנִי טוֹבָה חָכְמָה מִגְּבוּרָה וְחָכְמַת הַמִּסְכֵּן בְּזוּיָה וּדְבָרָיו אֵינָם נִשְׁמָעִים׃", 10.19. "לִשְׂחוֹק עֹשִׂים לֶחֶם וְיַיִן יְשַׂמַּח חַיִּים וְהַכֶּסֶף יַעֲנֶה אֶת־הַכֹּל׃", 11.2. "תֶּן־חֵלֶק לְשִׁבְעָה וְגַם לִשְׁמוֹנָה כִּי לֹא תֵדַע מַה־יִּהְיֶה רָעָה עַל־הָאָרֶץ׃", 11.5. "כַּאֲשֶׁר אֵינְךָ יוֹדֵעַ מַה־דֶּרֶךְ הָרוּחַ כַּעֲצָמִים בְּבֶטֶן הַמְּלֵאָה כָּכָה לֹא תֵדַע אֶת־מַעֲשֵׂה הָאֱלֹהִים אֲשֶׁר יַעֲשֶׂה אֶת־הַכֹּל׃", 12.13. "סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת־הָאֱלֹהִים יְרָא וְאֶת־מִצְוֺתָיו שְׁמוֹר כִּי־זֶה כָּל־הָאָדָם׃", 3.13. "But also that every man should eat and drink, and enjoy pleasure for all his labour, is the gift of God.", 3.19. "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity.", 3.21. "Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?", 5.18. "Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour—this is the gift of God.", 7.2. "It is better to go to the house of mourning, Than to go to the house of feasting; For that is the end of all men, And the living will lay it to his heart.", 7.25. "I turned about, and applied my heart to know and to search out, and to seek wisdom and the reason of things, and to know wickedness to be folly, and foolishness to be madness;", 7.27. "Behold, this have I found, saith Koheleth, adding one thing to another, to find out the account;", 9.4. "For to him that is joined to all the living there is hope; for a living dog is better than a dead lion.", 9.7. "Go thy way, eat thy bread with joy, And drink thy wine with a merry heart; For God hath already accepted thy works.", 9.10. "Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.", 9.11. "I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.", 9.13. "This also have I seen as wisdom under the sun, and it seemed great unto me:", 9.14. "there was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it;", 9.15. "now there was found in it a man poor and wise, and he by his wisdom delivered the city; yet no man remembered that same poor man.", 9.16. "Then said I: ‘Wisdom is better than strength; nevertheless the poor man’s wisdom is despised, and his words are not heard.’", 10.19. "A feast is made for laughter, And wine maketh glad the life; And money answereth all things.", 11.2. "Divide a portion into seven, yea, even into eight; For thou knowest not what evil shall be upon the earth.", 11.5. "As thou knowest not what is the way of the wind, Nor how the bones do grow in the womb of her that is with child; Even so thou knowest not the work of God Who doeth all things.", 12.13. "The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man.",
49. Hebrew Bible, 2 Chronicles, 8.14, 12.2, 17.9, 23.18, 25.4, 26.1, 26.6, 26.18, 28.19, 28.22, 29.6, 29.19, 30.7, 30.16-30.27, 33.19, 34.14, 35.5, 35.12, 36.14 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75, 79, 81
8.14. "וַיַּעֲמֵד כְּמִשְׁפַּט דָּוִיד־אָבִיו אֶת־מַחְלְקוֹת הַכֹּהֲנִים עַל־עֲבֹדָתָם וְהַלְוִיִּם עַל־מִשְׁמְרוֹתָם לְהַלֵּל וּלְשָׁרֵת נֶגֶד הַכֹּהֲנִים לִדְבַר־יוֹם בְּיוֹמוֹ וְהַשּׁוֹעֲרִים בְּמַחְלְקוֹתָם לְשַׁעַר וָשָׁעַר כִּי כֵן מִצְוַת דָּוִיד אִישׁ־הָאֱלֹהִים׃", 12.2. "וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שִׁישַׁק מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלִָם כִּי מָעֲלוּ בַּיהוָה׃", 17.9. "וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃", 23.18. "וַיָּשֶׂם יְהוֹיָדָע פְּקֻדֹּת בֵּית יְהוָה בְּיַד הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר חָלַק דָּוִיד עַל־בֵּית יְהוָה לְהַעֲלוֹת עֹלוֹת יְהוָה כַּכָּתוּב בְּתוֹרַת מֹשֶׁה בְּשִׂמְחָה וּבְשִׁיר עַל יְדֵי דָוִיד׃", 25.4. "וְאֶת־בְּנֵיהֶם לֹא הֵמִית כִּי כַכָּתוּב בַּתּוֹרָה בְּסֵפֶר מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר לֹא־יָמוּתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יָמוּתוּ עַל־אָבוֹת כִּי אִישׁ בְּחֶטְאוֹ יָמוּתוּ׃", 26.1. "וַיִּקְחוּ כָּל־עַם יְהוּדָה אֶת־עֻזִּיָּהוּ וְהוּא בֶּן־שֵׁשׁ עֶשְׂרֵה שָׁנָה וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו אֲמַצְיָהוּ׃", 26.1. "וַיִּבֶן מִגְדָּלִים בַּמִּדְבָּר וַיַּחְצֹב בֹּרוֹת רַבִּים כִּי מִקְנֶה־רַּב הָיָה לוֹ וּבַשְּׁפֵלָה וּבַמִּישׁוֹר אִכָּרִים וְכֹרְמִים בֶּהָרִים וּבַכַּרְמֶל כִּי־אֹהֵב אֲדָמָה הָיָה׃", 26.6. "וַיֵּצֵא וַיִּלָּחֶם בַּפְּלִשְׁתִּים וַיִּפְרֹץ אֶת־חוֹמַת גַּת וְאֵת חוֹמַת יַבְנֵה וְאֵת חוֹמַת אַשְׁדּוֹד וַיִּבְנֶה עָרִים בְּאַשְׁדּוֹד וּבַפְּלִשְׁתִּים׃", 26.18. "וַיַּעַמְדוּ עַל־עֻזִּיָּהוּ הַמֶּלֶךְ וַיֹּאמְרוּ לוֹ לֹא־לְךָ עֻזִּיָּהוּ לְהַקְטִיר לַיהוָה כִּי לַכֹּהֲנִים בְּנֵי־אַהֲרֹן הַמְקֻדָּשִׁים לְהַקְטִיר צֵא מִן־הַמִּקְדָּשׁ כִּי מָעַלְתָּ וְלֹא־לְךָ לְכָבוֹד מֵיְהוָה אֱלֹהִים׃", 28.19. "כִּי־הִכְנִיעַ יְהוָה אֶת־יְהוּדָה בַּעֲבוּר אָחָז מֶלֶךְ־יִשְׂרָאֵל כִּי הִפְרִיעַ בִּיהוּדָה וּמָעוֹל מַעַל בַּיהוָה׃", 28.22. "וּבְעֵת הָצֵר לוֹ וַיּוֹסֶף לִמְעוֹל בַּיהוָה הוּא הַמֶּלֶךְ אָחָז׃", 29.6. "כִּי־מָעֲלוּ אֲבֹתֵינוּ וְעָשׂוּ הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֵינוּ וַיַּעַזְבֻהוּ וַיַּסֵּבּוּ פְנֵיהֶם מִמִּשְׁכַּן יְהוָה וַיִּתְּנוּ־עֹרֶף׃", 29.19. "וְאֵת כָּל־הַכֵּלִים אֲשֶׁר הִזְנִיחַ הַמֶּלֶךְ אָחָז בְּמַלְכוּתוֹ בְּמַעֲלוֹ הֵכַנּוּ וְהִקְדָּשְׁנוּ וְהִנָּם לִפְנֵי מִזְבַּח יְהוָה׃", 30.7. "וְאַל־תִּהְיוּ כַּאֲבוֹתֵיכֶם וְכַאֲחֵיכֶם אֲשֶׁר מָעֲלוּ בַּיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיִּתְּנֵם לְשַׁמָּה כַּאֲשֶׁר אַתֶּם רֹאִים׃", 30.16. "וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם׃", 30.17. "כִּי־רַבַּת בַּקָּהָל אֲשֶׁר לֹא־הִתְקַדָּשׁוּ וְהַלְוִיִּם עַל־שְׁחִיטַת הַפְּסָחִים לְכֹל לֹא טָהוֹר לְהַקְדִּישׁ לַיהוָה׃", 30.18. "כִּי מַרְבִּית הָעָם רַבַּת מֵאֶפְרַיִם וּמְנַשֶּׁה יִשָּׂשכָר וּזְבֻלוּן לֹא הִטֶּהָרוּ כִּי־אָכְלוּ אֶת־הַפֶּסַח בְּלֹא כַכָּתוּב כִּי הִתְפַּלֵּל יְחִזְקִיָּהוּ עֲלֵיהֶם לֵאמֹר יְהוָה הַטּוֹב יְכַפֵּר בְּעַד׃", 30.19. "כָּל־לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים יְהוָה אֱלֹהֵי אֲבוֹתָיו וְלֹא כְּטָהֳרַת הַקֹּדֶשׁ׃", 30.21. "וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל הַנִּמְצְאִים בִּירוּשָׁלִַם אֶת־חַג הַמַּצּוֹת שִׁבְעַת יָמִים בְּשִׂמְחָה גְדוֹלָה וּמְהַלְלִים לַיהוָה יוֹם בְּיוֹם הַלְוִיִּם וְהַכֹּהֲנִים בִּכְלֵי־עֹז לַיהוָה׃", 30.22. "וַיְדַבֵּר יְחִזְקִיָּהוּ עַל־לֵב כָּל־הַלְוִיִּם הַמַּשְׂכִּילִים שֵׂכֶל־טוֹב לַיהוָה וַיֹּאכְלוּ אֶת־הַמּוֹעֵד שִׁבְעַת הַיָּמִים מְזַבְּחִים זִבְחֵי שְׁלָמִים וּמִתְוַדִּים לַיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם׃" 30.23. "וַיִּוָּעֲצוּ כָּל־הַקָּהָל לַעֲשׂוֹת שִׁבְעַת יָמִים אֲחֵרִים וַיַּעֲשׂוּ שִׁבְעַת־יָמִים שִׂמְחָה׃", 30.24. "כִּי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה הֵרִים לַקָּהָל אֶלֶף פָּרִים וְשִׁבְעַת אֲלָפִים צֹאן וְהַשָּׂרִים הֵרִימוּ לַקָּהָל פָּרִים אֶלֶף וְצֹאן עֲשֶׂרֶת אֲלָפִים וַיִּתְקַדְּשׁוּ כֹהֲנִים לָרֹב׃", 30.25. "וַיִּשְׂמְחוּ כָּל־קְהַל יְהוּדָה וְהַכֹּהֲנִים וְהַלְוִיִּם וְכָל־הַקָּהָל הַבָּאִים מִיִּשְׂרָאֵל וְהַגֵּרִים הַבָּאִים מֵאֶרֶץ יִשְׂרָאֵל וְהַיּוֹשְׁבִים בִּיהוּדָה׃", 30.26. "וַתְּהִי שִׂמְחָה־גְדוֹלָה בִּירוּשָׁלִָם כִּי מִימֵי שְׁלֹמֹה בֶן־דָּוִיד מֶלֶךְ יִשְׂרָאֵל לֹא כָזֹאת בִּירוּשָׁלִָם׃", 30.27. "וַיָּקֻמוּ הַכֹּהֲנִים הַלְוִיִּם וַיְבָרֲכוּ אֶת־הָעָם וַיִּשָּׁמַע בְּקוֹלָם וַתָּבוֹא תְפִלָּתָם לִמְעוֹן קָדְשׁוֹ לַשָּׁמָיִם׃", 33.19. "וּתְפִלָּתוֹ וְהֵעָתֶר־לוֹ וְכָל־חַטָּאתוֹ וּמַעְלוֹ וְהַמְּקֹמוֹת אֲשֶׁר בָּנָה בָהֶם בָּמוֹת וְהֶעֱמִיד הָאֲשֵׁרִים וְהַפְּסִלִים לִפְנֵי הִכָּנְעוֹ הִנָּם כְּתוּבִים עַל דִּבְרֵי חוֹזָי׃", 34.14. "וּבְהוֹצִיאָם אֶת־הַכֶּסֶף הַמּוּבָא בֵּית יְהוָה מָצָא חִלְקִיָּהוּ הַכֹּהֵן אֶת־סֵפֶר תּוֹרַת־יְהוָה בְּיַד־מֹשֶׁה׃", 35.5. "וְעִמְדוּ בַקֹּדֶשׁ לִפְלֻגּוֹת בֵּית הָאָבוֹת לַאֲחֵיכֶם בְּנֵי הָעָם וַחֲלֻקַּת בֵּית־אָב לַלְוִיִּם׃", 35.12. "וַיָּסִירוּ הָעֹלָה לְתִתָּם לְמִפְלַגּוֹת לְבֵית־אָבוֹת לִבְנֵי הָעָם לְהַקְרִיב לַיהוָה כַּכָּתוּב בְּסֵפֶר מֹשֶׁה וְכֵן לַבָּקָר׃", 36.14. "גַּם כָּל־שָׂרֵי הַכֹּהֲנִים וְהָעָם הִרְבּוּ לִמְעָול־מַעַל כְּכֹל תֹּעֲבוֹת הַגּוֹיִם וַיְטַמְּאוּ אֶת־בֵּית יְהוָה אֲשֶׁר הִקְדִּישׁ בִּירוּשָׁלִָם׃", 8.14. "And he appointed, according to the ordice of David his father, the courses of the priests to their service, and the Levites to their charges, to praise, and to minister before the priests, as the duty of every day required; the doorkeepers also by their courses at every gate; for so had David the man of God commanded.", 12.2. "And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem, because they had dealt treacherously with the LORD,", 17.9. "And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people.", 23.18. "And Jehoiada appointed the offices of the house of the LORD under the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the Law of Moses, with rejoicing and with singing, according to the direction of David.", 25.4. "But he put not their children to death, but did according to that which is written in the law in the book of Moses, as the LORD commanded, saying: ‘The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.’", 26.1. "And all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah.", 26.6. "And he went forth and warred against the Philistines, and broke down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod; and he built cities in [the country of] Ashdod, and among the Philistines.", 26.18. "and they withstood Uzziah the king, and said unto him: ‘It pertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron that are consecrated it pertaineth to burn incense; go out of the sanctuary; for thou hast trespassed; neither shall it be for thy honour from the LORD God.’", 28.19. "For the LORD brought Judah low because of Ahaz king of Israel; for he had cast away restraint in Judah, and acted treacherously against the LORD.", 28.22. "And in the time of his distress did he act even more treacherously against the LORD, this same king Ahaz.", 29.6. "For our fathers have acted treacherously, and done that which was evil in the sight of the LORD our God, and have forsaken Him, and have turned away their faces from the habitation of the LORD, and turned their backs.", 29.19. "Moreover all the vessels, which king Ahaz in his reign did cast away when he acted treacherously, have we prepared and sanctified; and, behold, they are before the altar of the LORD.’", 30.7. "And be not ye like your fathers, and like your brethren, who acted treacherously against the LORD, the God of their fathers, so that He delivered them to be an astonishment, as ye see.", 30.16. "And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites.", 30.17. "For there were many in the congregation that had not sanctified themselves; therefore the Levites had the charge of killing the passover lambs for every one that was not clean, to sanctify them unto the LORD.", 30.18. "For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying: ‘The good LORD pardon", 30.19. "every one that setteth his heart to seek God, the LORD, the God of his fathers, though [he be] not [cleansed] according to the purification that pertaineth to holy things.’", 30.20. "And the LORD hearkened to Hezekiah, and healed the people.", 30.21. "And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD.", 30.22. "And Hezekiah spoke encouragingly unto all the Levites that were well skilled in the service of the LORD. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and giving thanks to the LORD, the God of their fathers." 30.23. "And the whole congregation took counsel to keep other seven days; and they kept other seven days with gladness.", 30.24. "For Hezekiah king of Judah did give to the congregation for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and priests sanctified themselves in great numbers.", 30.25. "And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.", 30.26. "So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.", 30.27. "Then the priests the Levites arose and blessed the people; and their voice was heard [of the LORD], and their prayer came up to His holy habitation, even unto heaven.", 33.19. "His prayer also, and how [God] was entreated of him, and all his sin and his transgression, and the places wherein he built high places, and set up the Asherim and the graven images, before he humbled himself; behold, they are written in the history of the seers.", 34.14. "And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found the book of the Law of the LORD given by Moses.", 35.5. "And stand in the holy place according to the divisions of the fathers’houses of your brethren the children of the people, and [let there be for each] a portion of a father’s house of the Levites.", 35.12. "And they removed the portions that were to be burnt, that they might give them to the divisions of the fathers’houses of the children of the people, to present unto the LORD, as it is written in the book of Moses. And so did they with the oxen.", 36.14. "Moreover all the chiefs of the priests, and the people, transgressed very greatly after all the abominations of the nations; and they polluted the house of the LORD which He had hallowed in Jerusalem.",
50. Menander, Fragments, 218 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 112
51. Aristotle, On Dreams, 3, 2 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 301
52. Aristotle, Generation of Animals, 5.1 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 300, 301
53. Septuagint, Tobit, 13-14, 12 (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 4
54. Menander, Fragments, 218 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 112
55. Menander, Fragments, 218 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 112
56. Aristotle, Nicomachean Ethics, 5.7, 9.9.5 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, mosaic (law of moses) •philo of alexandria, law of moses •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 113; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 92
57. Menander, Fragments, 218 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 112
58. Aristotle, Politics, 3.13 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 382
59. Aristobulus Cassandreus, Fragments, None (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 49
60. Menander, Fragments, 218 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 112
61. Septuagint, 4 Maccabees, 2.13, 13.1, 13.3 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •law of moses •law, jewish/of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 162; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 396
2.13. It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly. 13.1. Since, then, the seven brothers despised sufferings even unto death, everyone must concede that devout reason is sovereign over the emotions. 13.3. But in fact it was not so. Instead, by reason, which is praised before God, they prevailed over their emotions.
62. Hebrew Bible, Daniel, 9.13, 11.14, 11.20 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 14; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 75
9.13. "כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃", 11.14. "וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃", 9.13. "As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth.", 11.14. "And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble.", 11.20. "Then shall stand up in his place one that shall cause an exactor to pass through the glory of the kingdom; but within few days he shall be destroyed, neither in anger, nor in battle.",
63. Septuagint, 3 Maccabees, 1.9, 1.16, 3.11, 4.16, 5.25, 7.2, 7.22 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 139
1.9. After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty, 1.16. Then the priests in all their vestments prostrated themselves and entreated the supreme God to aid in the present situation and to avert the violence of this evil design, and they filled the temple with cries and tears; 3.11. Then the king, boastful of his present good fortune, and not considering the might of the supreme God, but assuming that he would persevere constantly in his same purpose, wrote this letter against them: 4.16. The king was greatly and continually filled with joy, organizing feasts in honor of all his idols, with a mind alienated from truth and with a profane mouth, praising speechless things that are not able even to communicate or to come to one's help, and uttering improper words against the supreme God. 5.25. But the Jews, at their last gasp, since the time had run out, stretched their hands toward heaven and with most tearful supplication and mournful dirges implored the supreme God to help them again at once. 7.2. We ourselves and our children are faring well, the great God guiding our affairs according to our desire. 7.22. Besides they all recovered all of their property, in accordance with the registration, so that those who held any restored it to them with extreme fear. So the supreme God perfectly performed great deeds for their deliverance.
64. Cicero, On The Nature of The Gods, 2.17 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 276, 277
2.17. Again, if you see a spacious and beautiful house, you could not be induced to believe, even though you could not see its master, that it was built by mice and weasels; if then you were to imagine that this elaborate universe, with all the variety and beauty of the heavenly bodies and the vast quantity and extent of sea and land, were your abode and not that of the gods, would you not be thought absolutely insane? Again, do we not understand that everything in a higher position is of greater value, and that the lowest thing, and is enveloped by a layer of the densest kind of air? Hence for the same reason what we observe to be the case with certain districts and cities, I mean that their inhabitants are duller-witted than the average owing to the more compressed quality of the atmosphere, has also befallen the human race as a whole owing to its being located on the earth, that is, in the densest region of the world.
65. Dead Sea Scrolls, Temple Scroll, 56 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 334
66. Cicero, On Duties, 3.69 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •law, mosaic (law of moses) •philo of alexandria, law of moses Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 91
3.69. Hoc quamquam video propter depravationem consuetudinis neque more turpe haberi neque aut lege sanciri aut iure civili, tamen naturae lege sanctum est. Societas est enim (quod etsi saepe dictum est, dicendum est tamen saepius), latissime quidem quae pateat, omnium inter omnes, interior eorum, qui eiusdem gentis sint, propior eorum, qui eiusdem civitatis. Itaque maiores aliud ius gentium, aliud ius civile esse voluerunt; quod civile, non idem continuo gentium, quod autem gentium, idem civile esse debet. Sed nos veri iuris germanaeque iustitiae solidam et expressam effigiem nullam tenemus, umbra et imaginibus utimur. Eas ipsas utinam sequeremur! feruntur enim ex optimis naturae et veritatis exemplis. 3.69.  Owing to the low ebb of public sentiment, such a method of procedure, I find, is neither by custom accounted morally wrong nor forbidden either by statute or by civil law; nevertheless it is forbidden by the moral law. For there is a bond of fellowship — although I have often made this statement, I must still repeat it again and again — which has the very widest application, uniting all men together and each to each. This bond of union is closer between those who belong to the same nation, and more intimate still between those who are citizens of the same city-state. It is for this reason that our forefathers chose to understand one thing by the universal law and another by the civil law. The civil law is not necessarily also the universal law; but the universal law ought to be also the civil law. But we possess no substantial, life-like image of true Law and genuine Justice; a mere outline sketch is all that we enjoy. I only wish that we were true even to this; for, even as it is, it is drawn from the excellent models which Nature and Truth afford.
67. Dead Sea Scrolls, Serek Damascus Document, 7.2, 9.2-9.8 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 163, 164, 172
68. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.11, 6.18-20 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: nan nan
69. Dead Sea Scrolls, Damascus Covenant, 6.11, 6.18-20 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: nan nan
70. Cicero, On Invention, 2.6.18, 2.53.161 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 29
71. Dead Sea Scrolls, Community Rule, 5.24-6.1, 8.12, 8.13, 8.14, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 11.7, 11.8, 11.9 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 164, 172
72. Septuagint, 1 Maccabees, 1.47, 1.56, 9.70, 10.51, 11.9, 13.14 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 245, 446, 453
1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, 1.56. The books of the law which they found they tore to pieces and burned with fire. 9.70. When Jonathan learned of this, he sent ambassadors to him to make peace with him and obtain release of the captives. 10.51. Then Alexander sent ambassadors to Ptolemy king of Egypt with the following message: 11.9. He sent envoys to Demetrius the king, saying, "Come, let us make a covet with each other, and I will give you in marriage my daughter who was Alexanders wife, and you shall reign over your fathers kingdom. 13.14. Trypho learned that Simon had risen up in place of Jonathan his brother, and that he was about to join battle with him, so he sent envoys to him and said,
73. Septuagint, Wisdom of Solomon, None (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 174; Karfíková (2012), Grace and the Will According to Augustine, 112; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 874; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 80; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 201, 296, 341, 342, 416
6.4. Because as servants of his kingdom you did not rule rightly,nor keep the law,nor walk according to the purpose of God, 6.17. The beginning of wisdom is the most sincere desire for instruction,and concern for instruction is love of her, 6.18. and love of her is the keeping of her laws,and giving heed to her laws is assurance of immortality, 6.22. I will tell you what wisdom is and how she came to be,and I will hide no secrets from you,but I will trace her course from the beginning of creation,and make knowledge of her clear,and I will not pass by the truth; 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.27. Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets; 9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments. 9.10. Send her forth from the holy heavens,and from the throne of thy glory send her,that she may be with me and toil,and that I may learn what is pleasing to thee. 9.18. And thus the paths of those on earth were set right,and men were taught what pleases thee,and were saved by wisdom. 11.21. For it is always in thy power to show great strength,and who can withstand the might of thy arm? 11.23. But thou art merciful to all, for thou canst do all things,and thou dost overlook mens sins, that they may repent. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.8. Yet again, not even they are to be excused; 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness. 19.20. Fire even in water retained its normal power,and water forgot its fire-quenching nature.
74. Anon., Jubilees, 1.27-1.29, 2.1, 4.19, 12.4, 12.27, 16.1-16.4, 16.15-16.19, 18.9, 32.21, 41.23-41.24, 48.13, 50.12-50.13 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •law, mosaic (law of moses) •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 50, 58, 125, 126
1.27. "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28. Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee, 12.4. Why do ye worship things that have no spirit in them? For they are the work of (men's) hands, And on your shoulders do ye bear them, 12.27. and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth, 16.1. And on the new moon of the fourth month we appeared unto Abraham, at the oak of Mamre, and we talked with him, 16.2. and we announced to him that a son would be given to him by Sarah his wife. 16.3. And Sarah laughed, for she heard that we had spoken these words with Abraham, 16.4. and we admonished her, and she became afraid, and denied that she had laughed on account of the words. 16.15. And in the middle of the fifth month he moved from thence, and dwelt at the Well of the Oath. 16.16. And in the middle of the sixth month the Lord visited Sarah and did unto her as He had spoken, and she conceived. 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham, 16.18. on the festival of the first-fruits of the harvest, Isaac was born. br And Abraham circumcised his son on the eighth day: 16.19. he was the first that was circumcised according to the covet which is ordained for ever. 18.9. and stretched forth his hand to take the knife to slay Isaac his son. 32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. 41.23. And after that she bare two sons, Perez and Zerah, in the seventh year of this second week. br And thereupon the seven years of fruitfulness were accomplished, of which Joseph spake to Pharaoh. 41.24. And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray; for he had uncovered the skirt of his son, 48.13. And the prince of the Mastêmâ stood up against thee, and sought to cast thee into the hands of Pharaoh, and he helped the Egyptian sorcerers, and they stood up and wrought before thee. 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths.
75. Anon., Testament of Gad, 6 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 164
76. Septuagint, 2 Maccabees, 2.32, 2.36, 3.4-3.40, 4.11, 9.20, 11.28, 12.45 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •law, jewish/of moses •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 14; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 101, 110, 139, 166, 245
2.32. At this point therefore let us begin our narrative, adding only so much to what has already been said; for it is foolish to lengthen the preface while cutting short the history itself.' 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." 3.13. 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.' 3.16. 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.' 3.17. 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,' 3.23. 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.' 3.26. 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.' 3.27. 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.' 3.33. 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.' 3.36. And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.' 3.37. 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." 4.11. 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.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 11.28. If you are well, it is as we desire. We also are in good health.' 12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'
77. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 25, 85, 188
7.22. Do you have cattle? Look after them;if they are profitable to you, keep them.
78. Philo of Alexandria, On The Migration of Abraham, 1-2, 44-45, 90-93, 89 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 105, 210
89. For there are some men, who, looking upon written laws as symbols of things appreciable by the intellect, have studied some things with superfluous accuracy, and have treated others with neglectful indifference; whom I should blame for their levity; for they ought to attend to both classes of things, applying themselves both to an accurate investigation of invisible things, and also to an irreproachable observance of those laws which are notorious.
79. Philo of Alexandria, On The Change of Names, 171-172, 163 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1
163. Therefore, joy accompanies a good when it is already arrived, and hope while it is expected. For we rejoice when it is come, and we hope while it is coming; just as in the case also with the contrary feelings; for the presence of evil brings us grief, and the expectation of evil generates fear, and fear is nothing more than grief before grief, as hope is joy before joy. For the same relation that, I imagine, fear bears to grief, that same does hope bear to joy.
80. Philo of Alexandria, On The Creation of The World, 1, 12, 16, 172, 4, 78, 3 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 148; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 53; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 113, 255
3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
81. Philo of Alexandria, On The Posterity of Cain, 102, 127, 101 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 143
101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--
82. Philo of Alexandria, On Curses, 2 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •exposition of the law, moses and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1
2. For if the living God has a face, and if he who desires to leave it can with perfect ease rise up and depart to another place, why do we repudiate the impiety of the Epicureans, or the godlessness of the Egyptians, or the mythical suggestions of which life is full?
83. Philo of Alexandria, Allegorical Interpretation, 3.96 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •law of moses/torah •law, mosaic (law of moses) •philo of alexandria, law of moses Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 146; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 111, 112
84. Philo of Alexandria, On The Life of Joseph, 242 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •jewish law/legal schools, and the law of moses Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38
85. Philo of Alexandria, On The Sacrifices of Cain And Abel, 51, 2 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 213
2. It happens then, that there are two opinions contrary to and at variance with one another; the one of which commits everything to the mind as the leader of all reasoning, or feeling, or moving, or being stationary; and the other, attributing to God all the consequent work of creation as his own. Now the symbol of the former of these is Cain, which name, being interpreted means, "possession," from his appearing to possess all things; and the symbol of the other is Abel; for this name, being interpreted, means "referring to God."
86. Philo of Alexandria, On Sobriety, 50 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •exposition of the law, moses and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3
87. Philo of Alexandria, On Dreams, 1.163, 1.168, 1.171-1.172, 1.206-1.207, 2.100 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 146; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38
1.163. therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. 1.171. If, however, this practiser of virtue runs on vigorously towards the end and learns to see clearly what he previously only dreamed of in an indistinct way, being altered and re-stamped with a better character, and being called Israel, that is, "the man who sees God," instead of Jacob, that is, "the supplanter," he then is no longer set down as the son of Abraham, as his father, of him who derived wisdom from instruction, but as the son of Israel, who was born excellent by nature. 1.172. These statements are not fables of my own invention, but are the oracle written on the sacred pillars. For, says the scripture: "Israel having departed, he and all that he had came to the well of the oath, and there he sacrificed a sacrifice to the God of his father Isaac." Do you not now perceive that this present assertion has reference not to the relationship between mortal men, but, as was said before, to the nature of things? For look at what is before us. At one time, Jacob is spoken of as the son of his father Abraham, and at another time he is called Israel, the son of Isaac, on account of the reason which we have thus accurately investigated. XVIII. 1.206. Now the sacred scripture calls the maker of this compound work Besaleel, which name, being interpreted, signifies "in the shadow of God;" for he makes all the copies, and the man by name Moses makes all the models, as the principal architect; and for this reason it is, that the one only draws outlines as it were, but the other is not content with such sketches, 1.207. but makes the archetypal natures themselves, and has already adorned the holy places with his variegating art; but the wise man is called the only adorner of the place of wisdom in the oracles delivered in the sacred scriptures. XXXVI. And the most beautiful and varied work of God, this world, has been created in this its present state of perfection by all-wise knowledge; and how can it be anything but right to receive the art of variegating as a noble effort of knowledge? 2.100. On which account they say with confidence, "Shall you be a king and reign over us?" Are you ignorant that we are not independent, but that we are under the government of an immortal king, the only God? And why should you be a lord and lord it over us? for are we not under domination, and have we not now, and shall we not have for ever, and ever the same one Lord? in being whose servants we rejoice more than any one else can do in his liberty; for to be the servant of God is the most excellent of all things which are honoured in creation.
88. Philo of Alexandria, On The Special Laws, 1.2-1.11, 2.150, 2.156, 2.162, 2.176, 2.188-2.192, 3.6, 3.120, 4.123-4.124, 4.137, 4.150 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100, 104, 105; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 416
1.2. The ordice of circumcision of the parts of generation is ridiculed, though it is an act which is practised to no slight degree among other nations also, and most especially by the Egyptians, who appear to me to be the most populous of all nations, and the most abounding in all kinds of wisdom. 1.3. In consequence of which it would be most fitting for men to discard childish ridicule, and to investigate the real causes of the ordice with more prudence and dignity, considering the reasons why the custom has prevailed, and not being precipitate, so as without examination to condemn the folly of mighty nations, recollecting that it is not probable that so many myriads should be circumcised in every generation, mutilating the bodies of themselves and of their nearest relations, in a manner which is accompanied with severe pain, without adequate cause; but that there are many reasons which might encourage men to persevere and continue a custom which has been introduced by previous generations, and that these are from reasons of the greatest weight and importance. 1.4. First of all, that it is a preventive of a painful disease, and of an affliction difficult to be cured, which they call a carbuncle; {1}{the Greek word is anthrax, which also signifies a coal. The Latin, from which our carbuncle is derived, carbunculus, a diminutive of carbo, which also means a coal.} because, I imagine, when it becomes inflamed it burns; from which fact it has derived that appellation. And this disease is very apt to be engendered among those who have not undergone the rite of circumcision. 1.5. Secondly, it secures the cleanliness of the whole body in a way that is suited to the people consecrated to God; with which object the Egyptian priests, being extravagant in their case, shave the whole of their bodies; for some of these evils which ought to be got rid of are collected in and lodge under the hair and the prepuce. 1.6. Thirdly, there is the resemblance of the part that is circumcised to the heart; for both parts are prepared for the sake of generation; for the breath contained within the heart is generative of thoughts, and the generative organ itself is productive of living beings. Therefore, the men of old thought it right to make the evident and visible organ, by which the objects of the outward senses are generated, resemble that invisible and superior part, by means of which ideas are formed. 1.7. The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.II. 1.8. These considerations have come to our ears, having been discussed of old among men of divine spirit and wisdom, who have interpreted the writings of Moses in no superficial or careless manner. But, besides what has been already said, I also look upon circumcision to be a symbol of two things of the most indispensable importance. 1.9. First of all, it is a symbol of the excision of the pleasures which delude the mind; for since, of all the delights which pleasure can afford, the association of man with woman is the most exquisite, it seemed good to the lawgivers to mutilate the organ which ministers to such connections; by which rite they signified figuratively the excision of all superfluous and excessive pleasure, not, indeed, of one only, but of all others whatever, though that one which is the most imperious of all. 1.10. The second thing is, that it is a symbol of a man's knowing himself, and discarding that terrible disease, the vain opinion of the soul; for some men, like good statuaries, have boasted that they can make that most beautiful animal, man; and, being puffed up with arrogance, have deified themselves, hiding from sight the true cause of the creation of all things namely, God, although they might have corrected that error from a consideration of other persons among whom they live; 1.11. for there are among them many men who have no children, and many barren women whose connections lead to nothing, so that they grow old in childlessness. We must therefore eradicate evil opinions from the mind, and all other ideas which are not devoted to God. This, then, is enough to say on these subjects. 2.150. And there is another festival combined with the feast of the passover, having a use of food different from the usual one, and not customary; the use, namely, of unleavened bread, from which it derives its name. And there are two accounts given of this festival, the one peculiar to the nation, on account of the migration already described; the other a common one, in accordance with conformity to nature and with the harmony of the whole world. And we must consider how accurate the hypothesis is. This month, being the seventh both in number and order, according to the revolutions of the sun, is the first in power; 2.156. And, again, the feast is celebrated for seven days, on account of the honour due to that number, in order that nothing which tends to cheerfulness and to the giving of thanks to God may be separated from the holy number seven. 2.162. There is also a festival on the day of the paschal feast, which succeeds the first day, and this is named the sheaf, from what takes place on it; for the sheaf is brought to the altar as a first fruit both of the country which the nation has received for its own, and also of the whole land; so as to be an offering both for the nation separately, and also a common one for the whole race of mankind; and so that the people by it worship the living God, both for themselves and for all the rest of mankind, because they have received the fertile earth for their inheritance; for in the country there is no barren soil but even all those parts which appear to be stony and rugged are surrounded with soft veins of great depth, which, by reason of their richness, are very well suited for the production of living Things.{20}{sections 163û174 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto 2.188. Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practice this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given; 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.191. And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord. 2.192. On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.THE NINTH FESTIVALXXXII. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. 3.120. The sacred law says that the man, who has been killed without any intention that he should be so on the part of him who killed him, has been given up by God into the hands of his slayers; {8}{#ex 21:13.} in this way designing to make an excuse for the man who appears to have slain him as if he had slain a guilty person. 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. 4.124. But Moses commanded men to abstain from eating fat, because it is gross. And again, he gave us this injunction, in order to inculcate temperance and a zeal for an austere life: for some things we easily abandon, and without any hesitation; though we do not willingly encounter any anxieties or labours for the sake of the acquisition of virtue. 4.137. The law says, it is proper to lay up justice in one's heart, and to fasten it as a sign upon one's head, and as frontlets before one's eyes, figuratively intimating by the former expression that one ought to commit the precepts of justice, not to one's ears, which are not trustworthy, for there is no credit due to the ears, but to that most important and domit part, stamping and impressing them on the most excellent of all offerings, a well approved seal; 4.150. For the children ought to inherit from the father of their being the national customs in which they have been brought up, and in which they have lived from their cradle, and not to despise them merely because they are handed down without being written. For the man who obeys the written laws is not justly entitled to any praise, inasmuch as he is influenced by compulsion and the fear of punishment. But he who abides by the unwritten laws is worthy of praise, as exhibiting a spontaneous and unconstrained Virtue.{36}{yonge's translation includes a separate treatise title at this point: On the Creation of Magistrates. Accordingly, his next paragraph begins with roman numeral I (= XXIX in the Loeb
89. Philo of Alexandria, On The Virtues, 194, 198-224, 34-79, 225 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 3
225. And the stepsons, showing a reciprocal good will to them, honoured their stepmothers as if they had been their natural mothers. And their brothers, being separated from them only by the mixture in their blood, nevertheless did not think them worthy of only a half degree of affection, but even increased their feelings so that they entertained a twofold degree of love for them, being equally beloved by them in return; and thus more than filled up what might else have appeared likely to be deficient, showing an eagerness to exhibit the same harmony and union of disposition with them that they did with their brethren by both parents. XLI.
90. Philo of Alexandria, On Rewards And Punishments, 1 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296
1. We find, then, that in the sacred oracles delivered by the prophet Moses, there are three separate characters; for a portion of them relates to the creation of the world, a portion is historical, and the third portion is legislative. Now the creation of the world is related throughout with exceeding beauty and in a manner admirably suited to the dignity of God, taking its beginning in the account of the creation of the heaven, and ending with that of the formation of man; the first of which things is the most perfect of all imperishable things, and the other of all corruptible and perishable things. And the Creator, connecting together immortal and mortal things at the creation, made the world, making what he had already created the domit parts, and what he was about to create the subject parts.
91. Philo of Alexandria, On Flight And Finding, 112, 40 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 41
40. And it is for this reason that she calls him "my child," while is a name of affection, and also one which indicates his tender age; for we look upon the disposition which is inclined to the practice of virtue, and which is young, as worthy of affection in comparison of the fullgrown man. But such a person is worthy to carry off the prizes which are proposed for children, but he is not yet able to win the prizes offered for the men. But the best contest for men to engage in is the service of the only God. Therefore if, even before we have been completely purified,
92. Philo of Alexandria, On The Cherubim, 28 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 146
28. and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, On the Cherubim were the symbols, but of reason the flaming sword was the symbol. For reason is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything. 28. And the unit, and the decade, and the century, and the thousand, are the four boundaries which generate the decade, which last number, besides what has been already said, displays also other differences of numbers, both the first, which is measured by the unit alone, of which an instance is found in the numbers three, or five, or seven; and the square which is the fourth power, which is an equally equal number. Also the cube, which is the eighth power, which is equally equal equally, and also the perfect number, the number six, which is made equal to its component parts, three, and two, and one. VIII.
93. Philo of Alexandria, On The Decalogue, 1, 10, 101, 11, 132, 20-23, 6, 211 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 227
94. Philo of Alexandria, On The Embassy To Gaius, 152-155, 157-158, 156 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 87
156. Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices.
95. Philo of Alexandria, On The Eternity of The World, 19 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •exposition of the law, moses and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3
19. and a very long time before him Moses, the lawgiver of the Jews, had said in his sacred volumes that the world was both created and indestructible, and the number of the books is five. The first of which he entitled Genesis, in which he begins in the following manner: "in the beginning God created the heaven and the earth; and the earth was invisible and without form." Then proceeding onwards he relates in the following verses, that days and nights, and seasons, and years, and the sun and moon, which showed the nature of the measurement of time, were created, which, having received an immortal portion in common with the whole heaven, continue for ever indestructible.
96. Philo of Alexandria, On The Life of Abraham, 274-276, 3-6, 61, 68, 16 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100, 114
16. Therefore the lawgivers, and the laws in every state on earth, labour with great diligence to fill the souls of free men with good hopes; but he who, without any recommendation and without being enjoined to be so, is nevertheless hopeful, has acquired this virtue by an unwritten, self-taught law, which nature has implanted in him.
97. Ovid, Metamorphoses, 9.322-9.323 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 309
9.322. Quae quia mendaci parientem iuverat ore, 9.323. ore parit nostrasque domos, ut et ante, frequentat.”
98. Anon., Sibylline Oracles, 1.19, 3.20 (1st cent. BCE - 5th cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76
99. Philo of Alexandria, That Every Good Person Is Free, 111, 47-49, 72-88, 90-91, 89 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 95
89. And a proof of this is that, though at different times a great number of chiefs of every variety of disposition and character, have occupied their country, some of whom have endeavoured to surpass even ferocious wild beasts in cruelty, leaving no sort of inhumanity unpractised, and have never ceased to murder their subjects in whole troops, and have even torn them to pieces while living, like cooks cutting them limb from limb, till they themselves, being overtaken by the vengeance of divine justice, have at last experienced the same miseries in their turn:
100. Philo of Alexandria, That God Is Unchangeable, 182, 57, 44 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
44. And that which has been visible and has been impressed upon the soul at times affects the soul in a way consistent with itself, and at other times in a different way; and this passion to which it is subject is called appetite, which philosophers who define such things say is the first motion of the soul.
101. Philo of Alexandria, On The Life of Moses, 1.1-1.2, 1.4, 1.23, 1.48, 1.158-1.159, 1.162, 2.2, 2.4, 2.6, 2.9-2.14, 2.25-2.41, 2.44, 2.46-2.48, 2.51-2.53, 2.188, 2.288, 2.290-2.292 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 3, 148; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 90, 93, 94, 97, 101, 102, 104, 111, 112, 113, 115, 116, 183, 224, 250, 251, 255; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 108, 162, 278, 324
1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him, 1.2. for the glory of the laws which he left behind him has reached over the whole world, and has penetrated to the very furthest limits of the universe; and those who do really and truly understand him are not many, perhaps partly out of envy, or else from the disposition so common to many persons of resisting the commands which are delivered by lawgivers in different states, since the historians who have flourished among the Greeks have not chosen to think him worthy of mention, 1.4. But I disregard the envious disposition of these men, and shall proceed to narrate the events which befell him, having learnt them both from those sacred scriptures which he has left as marvellous memorials of his wisdom, and having also heard many things from the elders of my nation, for I have continually connected together what I have heard with what I have read, and in this way I look upon it that I am acquainted with the history of his life more accurately than other people. 1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. 1.48. But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pursuits of life, and had learnt to apply himself to the contemplation and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly comprehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues. 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159. And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance; 1.162. but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment. 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king. 2.6. But since there is an infinite variety of both human and divine circumstances which are unknown both to king, and lawgiver, and chief priest, for a man is no less a created and mortal being from having all these offices, or because he is clothed with such a vast and boundless inheritance of honour and happiness, he was also of necessity invested with the gift of prophecy, in order that he might through the providence of God learn all those things which he was unable to comprehend by his own reason; for what the mind is unable to attain to, that prophecy masters. 2.9. Now these four qualities are closely connected with and related to the legislative power, namely, humility, the love of justice, the love of virtue, and the hatred of iniquity; for every individual who has any desire for exercising his talents as a lawgiver is under the influence of each of these feelings. It is the province of humanity to prepare for adoption such opinions as will benefit the common weal, and to teach the advantages which will proceed from them. It is the part of justice to point out how we ought to honour equality, and to assign to every man his due according to his deserts. It is the part of the love of virtue to embrace those things which are by nature good, and to give to every one who deserves them facilities without limit for the most unrestrained enjoyment of happiness. It is also the province of the hatred of iniquity to reject all those who dishonour virtue, and to look upon them as common enemies of the human race. 2.10. Therefore it is a very great thing if it has fallen to the lot of any one to arrive at any one of the qualities before mentioned, and it is a marvellous thing, as it should seem, for any one man to have been able to grasp them all, which in fact Moses appears to have been the only person who has ever done, having given a very clear description of the aforesaid virtues in the commandments which he established. 2.11. And those who are well versed in the sacred scriptures know this, for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God. And he gave to those who were worthy to use them the most admirable of all possessions, namely, faithful copies and imitations of the original examples which were consecrated and enshrined in the soul, which became the laws which he revealed and established, displaying in the clearest manner the virtues which I have enumerated and described above. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers, 2.13. if any one examines them by his reason, he will find to be put in motion in an innumerable multitude of pretexts, either because of wars, or of tyrannies, or of some other unexpected events which come upon nations through the various alterations and innovations of fortune; and very often luxury, abounding in all kind of superfluity and unbounded extravagance, has overturned laws, from the multitude not being able to bear unlimited prosperity, but having a tendency to become insolent through satiety, and insolence is in opposition to law. 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. 2.25. And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.46. Now these writings of Moses may be divided into several parts; one of which is the historical part, another is occupied with commands and prohibitions, respecting which part we will speak at some other time when we have first of all accurately examined that part which comes first in the order of our division. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.52. At all events if any one were inclined to examine with accuracy the powers of each individual and particular law, he will find them all aiming at the harmony of the universe, and corresponding to the law of eternal nature: 2.53. on which account those men who have had unbounded prosperity bestowed upon them, and all things tending to the production of health of body, and riches, and glory, and all other external parts of good fortune, but who have rejected virtue, and have chosen crafty wickedness, and all others kinds of vice, not through compulsion, but of their own spontaneous free will, looking upon that which is the greatest of all evils as the greatest possible advantage, he looks upon as enemies not of mankind only, but of the entire heaven and world, and says that they are awaiting, not any ordinary punishments, but new and extraordinary ones, which that constant assessor of God, justice, who detests wickedness, invents and inflicts terribly upon them, turning against them the most powerful elements of the universe, water and fire, so that at appointed times some are destroyed by deluges, others are burnt with fire, and perish in that manner. 2.188. I am not unaware then that all the things which are written in the sacred books are oracles delivered by him; and I will set forth what more peculiarly concerns him, when I have first mentioned this one point, namely, that of the sacred oracles some are represented as delivered in the person of God by his interpreter, the divine prophet, while others are put in the form of question and answer, and others are delivered by Moses in his own character as a divinely-prompted lawgiver possessed by divine inspiration. 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. 2.290. These things, therefore, are wonderful; and most wonderful of all is the end of his sacred writings, which is to the whole book of the law what the head is to an animal. 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. 2.292. Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures.
102. Philo of Alexandria, Hypothetica, 6.8-6.9, 7.12, 11.1, 11.3-11.5, 11.7, 11.10, 11.12-11.13 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •law, mosaic (law of moses) •philo of alexandria, law of moses •jewish law/legal schools, and the law of moses Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 97, 102; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 40, 41
6.8. And if they met with respectful treatment and honour from them, how can we deny that they surpassed all other men in good fortune? And what shall we say after this in the second place, or in the third place? Shall we speak of their admirable code of laws, of their obedience, or of their devotion, and justice, and holiness, and piety? But in truth they looked upon that man, whoever he was, who gave them these laws, with such excessive admiration and veneration, that whatever he approved of they immediately thought best also. 6.9. Therefore, whether he spoke, being influenced by his own reason, or because he was inspired by the Deity, they referred every word of his to God. And though many years have passed, I cannot tell the exact number, but more than two thousand, still they have never altered one word of what was written by him, but would rather endure to die ten thousand times than to do any thing in opposition to his laws and to the customs which he established. 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them;
103. Philo of Alexandria, Who Is The Heir, None (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 146
188. for all other things are intrinsically and by their own nature loose; and if there is any where any thing consolidated, that has been bound by the word of God, for this word is glue and a chain, filling all things with its essence. And the word, which connects together and fastens every thing, is peculiarly full itself of itself, having no need whatever of any thing beyond. XXXIX.
104. Philo of Alexandria, Questions On Genesis, 1.59, 3.20-3.21 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •law, mosaic (law of moses) •exposition of the law, moses and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 213
105. Philo of Alexandria, Against Flaccus, 5, 50 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 87
50. For if we were to neglect the opportunity of adhering to our national customs when it is afforded to us, we should deserve to meet with the severest punishment, as not giving any proper or adequate return for the benefits which we have received; but if, while it is in our power to do so, we, in conformity with our own laws which Augustus himself is in the habit of confirming, obey in everything, then I do not see what great, or even what small offence can be laid to our charge; unless any one were to impute to us that we do not transgress the laws of deliberate purpose, and that we do not intentionally take care to depart from our national customs, which practices, even if they at first attack others, do often in the end visit those who are guilty of them.
106. Philo of Alexandria, On Drunkenness, 17 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •exposition of the law, moses and Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1
17. Come, now, let us investigate the true nature of these things. Since the law commands, for instance, that men should honour their parents, he who does not honour them is disobedient; but he who dishonours them is contentious. And again, since it is a righteous action to preserve one's country, we must call the man who admits of hesitation in the pursuit of the object disobedient, but the man who is prepared moreover to betray it we must pronounce perverse and contentious.
107. Philo of Alexandria, On The Contemplative Life, 2.18-2.20, 2.83-2.90, 11.83-11.90 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 152, 153, 158, 181, 182
108. Sallust, Catiline, 8.2-8.4 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •law, of moses Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 213
109. Diodorus Siculus, Historical Library, 1.12.2, 1.46, 3.61.6, 19.80-19.85, 20.113 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 40, 126, 129, 151
1.12.2.  Now the spirit they called, as we translate their expression, Zeus, and since he was the source of the spirit of life in animals they considered him to be in a sense the father of all things. And they say that the most renowned of the Greek poets also agrees with this when he speaks of this god as The father of men and of gods. 1.46. 1.  Not only this king, we have been informed, but also many of the later rulers devoted their attention to the development of the city. For no city under the sun has ever been so adorned by votive offerings, made of silver and gold and ivory, in such number and of such size, by such a multitude of colossal statues, and, finally, by obelisks made of single blocks of stone.,2.  of four temples erected there the oldest is a source of wonder for both its beauty and size, having a circuit of thirteen stades, a height of forty-five cubits, and walls twenty-four feet thick.,3.  In keeping with this magnificence was also the embellishment of the votive offerings within the circuit wall, marvellous for the money spent upon it and exquisitely wrought as to workmanship.,4.  Now the buildings of the temple survived down to rather recent times, but the silver and gold and costly works of ivory and rare stone were carried off by the Persians when Cambyses burned the temples of Egypt; and it was at this time, they say, that the Persians, by transferring all this wealth to Asia and taking artisans along from Egypt, constructed their famous palaces in Persepolis and Susa and throughout Media.,5.  So great was the wealth of Egypt at that period, they declare, that from the remts left in the course of the sack and after the burning the treasure which was collected little by little was found to be worth more than three hundred talents of gold and no less than two thousand three hundred talents of silver.,6.  There are also in this city, they say, remarkable tombs of the early kings and of their successors, which leave to those who aspire to similar magnificence no opportunity to outdo them.,7.  Now the priests said that in their records they find forty-seven tombs of kings; but down to the time of Ptolemy son of Lagus, they say, only fifteen remained, most of which had been destroyed at the time we visited those regions, in the One Hundred and Eightieth Olympiad.,8.  Not only do the priests of Egypt give these facts from their records, but many also of the Greeks who visited Thebes in the time of Ptolemy son of Lagus and composed histories of Egypt, one of whom was Hecataeus, agree with what we have said.   3.61.6.  In return for all this, after he had passed from among men he was given the name of Zên, because he was the cause of right "living" among men, and those who had received his favours showed him honour by enthroning him in the heavens, all men eagerly acclaiming him as god and lord for ever of the whole universe. These, then, are in summary the facts regarding the teachings of the Atlantians about the gods. 19.80. 1.  Now Antigonus' son Demetrius was staying on in Coelê Syria lying in wait for the Egyptian armies. But when he heard of the capture of the cities, he left Pithon as general in charge of the region, giving him the elephants and the heavy-armed units of the army; and he himself, taking the cavalry and the light-armed units, moved rapidly toward Cilicia to give aid to those who were in danger.,2.  Arriving after the opportunity had passed and finding that the enemy had sailed away, he went rapidly back to his camp, having lost most of his horses during the march; for in six days' march towards Malus he covered twenty-four stages, with the result that on account of the excessive hardship not one of his sutlers or of his grooms kept up the pace.,3.  Ptolemy, since his undertakings had turned out as he wished, now sailed away to Egypt; but after a little while, spurred on by Seleucus because of his hostility toward Antigonus, he decided to make a campaign into Coelê Syria and take the field against the army of Demetrius.,4.  He therefore gathered together his forces from all sides and marched from Alexandria to Pelusium with eighteen thousand foot and four thousand horse. of his army some were Macedonians and some were mercenaries, but a great number were Egyptians, of whom some carried the missiles and the other baggage but some were armed and serviceable for battle.,5.  Marching through the desert from Pelusium, he camped near the enemy at Old Gaza in Syria. Demetrius, who had likewise summoned his soldiers to Old Gaza from their winter quarters on all sides, awaited the approach of his opponents. 19.81. 1.  Although his friends were urging him not to take the field against so great a general and a superior force, Demetrius paid no heed to them but confidently prepared for the conflict even though he was very young and was about to engage in so great a battle apart from his father.,2.  When he had called together an assembly under arms and, anxious and agitated, had taken his position on a raised platform, the crowd shouted with a single voice, bidding him be of good courage; and then, before the herald bade the shouting men cease their tumult, they all became silent.,3.  For, because he had just been placed in command, neither soldiers nor civilians had for him any ill will such as usually develops against generals of long standing when at a particular time many minor irritations are combined in a single mass grievance; for the multitude becomes exacting when it remains under the same authority, and every group that is not preferred welcomes change. Since his father was already an old man, the hopes of the kingdom, centring upon his succession, were bringing him the command and at the same time the goodwill of the multitude.,4.  Moreover, he was outstanding both in beauty and in stature, and also when clad in royal armour he had great distinction and struck men with awe, whereby he created great expectations in the multitude. Furthermore, there was in him a certain gentleness becoming to a youthful king, which won for him the devotion of all, so that even those outside the ranks ran together to hear him, feeling sympathetic anxiety on account of his youth and the critical struggle that impended.,5.  For he was about to fight a decisive battle not only against more numerous forces, but also against generals who were almost the greatest, Ptolemy and Seleucus. Indeed, these generals, who had taken part with Alexander in all his wars and had often led armies independently, were unconquered up to this time.,6.  At all events, Demetrius, after encouraging the crowd with words suitable to the occasion and promising to give gifts to them as they were deserved and to yield the booty to the soldiers, drew up his army for the battle. 19.82. 1.  On the left wing, where he himself was going to take part in the battle, he placed first the two hundred selected horsemen of his guard, among whom were all his other friends and, in particular, Pithon, who had campaigned with Alexander and had been made by Antigonus co-general and partner in the whole undertaking.,2.  As an advanced guard he drew up three troops of cavalry and the same number as guards on the flank, and in addition to these and stationed separately outside the wing, three troops of Tarentines; thus those that were drawn up about his person amounted to five hundred horsemen armed with the lance and one hundred Tarentines.,3.  Next he posted those of the cavalry who were called the Companions, eight hundred in number, and after them no less than fifteen hundred horsemen of all kinds. In front of the whole wing he stationed thirty of his elephants, and he filled the intervals between them with units of light-armed men, of whom a thousand were javelin-throwers and archers and five hundred were Persian slingers.,4.  In this fashion then he formed the left wing, with which he intended to decide the battle. Next to it he drew up the infantry phalanx composed of eleven thousand men, of whom two thousand were Macedonians, one thousand were Lycians and Pamphylians, and eight thousand were mercenaries. On the right wing he drew up the rest of his cavalry, fifteen hundred men commanded by Andronicus. This officer was ordered to hold his line back at an angle and avoid fighting, awaiting the outcome of the conflict fought by Demetrius. The thirteen other elephants he stationed in front of the phalanx of the infantry with the normal complement of light troops in the intervals. In this manner, then, Demetrius arrayed his army. 19.83. 1.  Ptolemy and Seleucus at first made strong the left part of their line, not knowing the intention of the enemy; but when they learned from scouts the formation he had adopted, they quickly reformed their army in such a way that their right wing should have the greatest strength and power and be matched against those arrayed with Demetrius on his left. They drew up on this wing the three thousand strongest of their cavalry, along with whom they themselves had decided to fight.,2.  In front of this position they placed the men who were to handle the spiked devices made of iron and connected by chains that they had prepared against the onset of the elephants; for when this contrivance had been stretched out, it was easy to prevent the beasts from moving forward.,3.  In front of this wing they also stationed their light-armed units, ordering the javelin-men and archers to shoot without ceasing at the elephants and at those who were mounted upon them. When they had made their right wing strong in this manner and had drawn up the rest of their army as circumstances permitted, they advanced upon the enemy with a great shout. Their opponents also advanced; and first there was a cavalry action on the extreme wings between the troops of the advance guards in which the men of Demetrius had much the better of it.,4.  But after a little, when Ptolemy and Seleucus had ridden around the wing and charged upon them more heavily with cavalry drawn up in depth, there was severe fighting because of the zeal of both sides.,5.  In the first charge, indeed, the fighting was with spears, most of which were shattered, and many of the antagonists were wounded; then, rallying again, the men rushed into battle at sword's point, and, as they were locked in close combat, many were slain on each side. The very commanders, endangering themselves in front of all, encouraged those under their command to withstand the danger stoutly; and the horsemen upon the wings, all of whom had been selected for bravery, vied with each other since as witnesses of their valour they had their generals, who were sharing the struggle with them. 19.84. 1.  After the cavalry battle had continued for a long time on equal terms, the elephants, urged on into the combat by their Indian mahouts, advanced for a certain distance in a way to inspire terror, just as if no one were going to withstand them. When, however, they came up to the barrier of spikes, the host of javelin-throwers and archers, who were sending their missiles unremittingly, began to wound severely the elephants themselves and those who were mounted upon them;,2.  and while the mahouts were forcing the beasts forward and were using their goads, some of the elephants were pierced by the cleverly devised spikes and, tormented by their wounds and by the concentrated efforts of the attackers, began to cause disorder.,3.  For on smooth and yielding ground these beasts display in direct onset a might that is irresistible, but on terrain that is rough and difficult their strength is completely useless because of the tenderness of their feet.,4.  Thus, too, on this occasion, since Ptolemy shrewdly foresaw what would result from the setting up of the spikes, he rendered the power of the elephant unavailing.,5.  The final outcome was that, after most of the mahouts had been shot down, all the elephants were captured. When this happened, most of Demetrius' horsemen were panic-stricken and rushed into flight; and he himself was left with a few and then, since no one heeded him when he begged them each to stand and not desert him, was forced to leave the field with the rest.,6.  Now as far as Gaza most of the cavalry who were following with him listened to orders and remained in formation, so that no one of those who were pursuing at random lightly risked attacking; for the plain was open and yielding, and favourable to men who wished of the withdraw in formation.,7.  There followed also those of the infantry who preferred to leave their lines and, abandoning their heavy arms, save themselves by travelling light. But as Demetrius was passing Gaza at about sunset, some of the cavalry dropped out and entered the city since they wished to carry away their baggage.,8.  Then, when the gates were opened and a large number of pack animals were gathered together and when each man tried to lead out his own beasts first, there arose such confusion around the gates that when the troops of Ptolemy came up no one was able to close the gates in time. Hence the enemy dashed within the walls, and the city came into the possession of Ptolemy. 19.85. 1.  After the battle had ended in this fashion, Demetrius reached Azotus about the middle of the night, covering two hundred and seventy stades. Thence he sent a herald about the burial of the dead since he was very anxious at any cost to honour those who had perished with the funeral that was their due;,2.  for it happened that most of his friends had fallen, the most distinguished of whom were Pithon, who had shared the command on equal terms with himself, and Boeotus, who for a long time had lived with his father Antigonus and had shared in all his state secrets.,3.  In the battle there had fallen more than five hundred men, the majority of whom were cavalry and men of distinction; and more than eight thousand had been captured. Ptolemy and Seleucus permitted the recovery of the dead, and they returned to Demetrius without ransom the royal baggage, which had been captured, and those of the prisoners who had been accustomed to be in attendance at the court; for, they said, it was not about these that they were at variance with Antigonus but because, although he and they had made war in command, first against Perdiccas and later again Eumenes, he had not turned over to his companions their share of the captured territory, and again because, after making a compact of friendship with Seleucus, he had nevertheless taken away from him his satrapy of Babylonia contrary to all right.,4.  Ptolemy sent the captured soldiers off into Egypt, ordering them to be distributed among the nomes; but he himself, after giving a magnificent burial to all those of his own men who had died in the battle, went with his forces against the cities of Phoenicia, besieging some of them and winning others by persuasion.,5.  But Demetrius, since he did not have a sufficiently strong army, sent a messenger to his father, asking him to aid him as quickly as possible. He himself, moving to Tripolis in Phoenicia, summoned the soldiers from Cilicia and also those of his other men who were guarding cities or strongholds far removed from the enemy. 20.113. 1.  During these same days King Ptolemy, setting out from Egypt with an army of considerable size, subjugated all the cities of Coelê-Syria; but while he was besieging Sidon certain men came to him with the false report that a battle had taken place between the kings in which Lysimachus and Seleucus had been defeated, that they had withdrawn to Heraclea, and that Antigonus, after winning the victory, was advancing with an army against Syria.,2.  Consequently Ptolemy, deceived by them and believing that their report was true, made a four-month's truce with the Sidonians, secured with garrisons the cities that he had captured, and went back to Egypt with his army.,3.  At the same time as this was taking place, some of the soldiers of Lysimachus, having left their winter quarters as deserters, went over to Antigonus, namely two thousand Autariatae and about eight hundred Lycians and Pamphylians. Now Antigonus, receiving these men in kindly fashion, not only gave them the pay which they said was due them from Lysimachus but also honoured them with gifts.,4.  At this time Seleucus also arrived, having crossed over from the upper satrapies into Cappadocia with a large army, and after making huts for the soldiers he went into winter quarters near by. He had foot-soldiers to the number of about twenty thousand, about twelve thousand horsemen including his mounted archers, four hundred and eighty elephants, and more than a hundred scythed chariots.,5.  In this way, then, the forces of the kings were being gathered together, since they all had determined to decide the war by force of arms during the coming summer. But, as we proposed in the beginning, we shall make the war that these kings waged against each other for supreme rule the beginning of the following book.
110. Cicero, Academica Posteriora, 1.11.40 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 29
111. Philo of Alexandria, Plant., 8 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 146
112. Vergil, Aeneis, 8.321-8.325 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •law, of moses Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 214
8.321. reversed his flowing wave. So Cacus' lair 8.322. lay shelterless, and naked to the day 8.323. the gloomy caverns of his vast abode 8.324. tood open, deeply yawning, just as if 8.325. the riven earth should crack, and open wide
113. New Testament, James, 2.19 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 248
2.19. σὺ πιστεύεις ὅτι εἷς θεὸς ἔστιν; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. 2.19. You believe that God is one. You do well. The demons also believe, and shudder.
114. New Testament, Acts, 2.22, 3.22, 7.55, 8.9-8.24, 17.18, 19.1-19.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law of moses/torah •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 72, 138, 237; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 76
2.22. Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 3.22. Μωυσῆς μὲν εἶπεν ὅτι Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. 7.55. ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10. ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.12. ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.14. Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15. οἵτινες καταβάντες pb n="264"/ προσηύξμιλεστονε ν͂quot16quot υνιτ͂quotϝερσεquot́gtαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον· οὐδέπω 8.16. γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 8.17. τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 8.18. Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ 8.19. ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20. Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21. οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22. μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23. εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24. ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε. 17.18. τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· 19.1. Ἐγένετο δὲ ἐν τῷ τὸν Ἀπολλὼ εἶναι ἐν Κορίνθῳ Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς Ἔφεσον καὶ εὑρεῖν τινὰς μαθητάς, 19.2. εἶπέν τε πρὸς αὐτούς Εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; οἱ δὲ πρὸς αὐτόν Ἀλλʼ οὐδʼ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν. 19.3. εἶπέν τε Εἰς τί οὖν ἐβαπτίσθητε; οἱ δὲ εἶπαν Εἰς τὸ Ἰωάνου βάπτισμα. 19.4. εἶπεν δὲ Παῦλος Ἰωάνης ἐβάπτισεν βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετʼ αὐτὸν ἵνα πιστεύσωσιν, τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν. 19.5. ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ· 2.22. "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 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. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit." 19.3. He said, "Into what then were you baptized?"They said, "Into John's baptism." 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus." 19.5. When they heard this, they were baptized into the name of the Lord Jesus.
115. New Testament, 2 Corinthians, 1.5, 1.20, 3.6, 5.18, 10.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law of moses/torah •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 183; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 98
1.5. ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ χριστοῦ εἰς ἡμᾶς, οὕτως διὰ τοῦ χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν. 1.20. ὅσαι γὰρ ἐπαγγελίαι θεοῦ, ἐν αὐτῷ τό Ναί· διὸ καὶ διʼ αὐτοῦ τό Ἀμήν τῷ θεῷ πρὸς δόξαν διʼ ἡμῶν. 3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. 5.18. τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξάντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς, 10.5. λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ,
116. New Testament, 2 Peter, 1.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 196
1.4. διʼ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. 1.4. by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.
117. New Testament, 1 Timothy, 2.4, 5.17-5.18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 264; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 501
2.4. ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 5.17. Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· 5.18. λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. 2.4. who desires all people to be saved and come to full knowledge of the truth. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages."
118. New Testament, 1 Thessalonians, 4.13-4.17, 5.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law, of moses •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 247
4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 5.9. ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ], 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ,
119. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 112
15.33. μὴ πλανᾶσθε· 15.33. Don't be deceived! "Evil companionships corrupt good morals."
120. New Testament, 1 Peter, 2.5, 5.17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 29, 47
2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ· 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
121. New Testament, Titus, 3.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
3.6. οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 3.6. which he poured out on us richly, through Jesus Christ our Savior;
122. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
123. Plutarch, On Isis And Osiris, 74 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 309
74. There remain, then, their usefulness and their symbolism; of these two, some of the animals share in the one, and many share in both. It is clear that the Egyptians have honoured the cow, the sheep, and the ichneumon because of their need for these animals and their usefulness. Even so the people of Lemnos hold larks in honour because they seek out the eggs of the locust and destroy them; and so the people of Thessaly honour storks, Cf. Aristotle, De Mirabilibus Ausc. 23 (832 a 14); Pliny, Natural History , x. 31. 62; Stephanus Byzant. s.v. Θεσσαλία . because, when their land produced many snakes, Cf. Clement of Alexandria, Protrepticus , ii. 39. 6; Plutarch’s source may have been Theophrastus, Frag. 174. 6 (Wimmer, vol. iii. p. 220). the storks appeared and destroyed them all. For this reason they passed a law that whoever killed a stork should be banished from the country. The Egyptians also honoured the asp, the weasel, and the beetle, since they observed in them certain dim likenesses of the power of the gods, like images of the sun in drops of water. There are still many people who believe and declare that the weasel conceives through its ear and brings forth its young by way of the mouth, and that this is a parallel of the generation of speech. The race of beetles has no female, Cf. the note on 355 a, supra . but all the males eject their sperm into a round pellet of material which they roll up by pushing it from the opposite side, just as the sun seems to turn the heavens in the direction opposite to its own course, which is from west to east. They compare the asp to lightning, since it does not grow old and manages to move with ease and suppleness without the use of limbs.
124. Plutarch, On Stoic Self-Contradictions, 22 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 290
125. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
4.3. "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית: \n", 4.3. "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.",
126. Mishnah, Peah, 2.6 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
2.6. "מַעֲשֶׂה שֶׁזָּרַע רַבִּי שִׁמְעוֹן אִישׁ הַמִּצְפָּה לִפְנֵי רַבָּן גַּמְלִיאֵל, וְעָלוּ לְלִשְׁכַּת הַגָּזִית וְשָׁאָלוּ. אָמַר נַחוּם הַלַּבְלָר, מְקֻבָּל אֲנִי מֵרַבִּי מְיָאשָׁא, שֶׁקִּבֵּל מֵאַבָּא, שֶׁקִּבֵּל מִן הַזּוּגוֹת, שֶׁקִּבְּלוּ מִן הַנְּבִיאִים, הֲלָכָה לְמשֶׁה מִסִּינַי, בְּזוֹרֵעַ אֶת שָׂדֵהוּ שְׁנֵי מִינֵי חִטִּין, אִם עֲשָׂאָן גֹּרֶן אַחַת, נוֹתֵן פֵּאָה אַחַת. שְׁתֵּי גְרָנוֹת, נוֹתֵן שְׁתֵּי פֵאוֹת: \n", 2.6. "It happened that Rabbi Shimon of Mitzpah planted his field [with two different kinds] and came before Rabban Gamaliel. They both went up to the Chamber of Hewn Stone and asked [about the law]. Nahum the scribe said: I have a tradition from Rabbi Meyasha, who received it from Abba, who received it from the pairs [of sage], who received it from the prophets, a halakhah of Moses from Sinai, that one who plants his field with two species of wheat, if he makes up of it one threshing-floor, he gives only one peah, but if two threshing-floors, he gives two peahs.",
127. Mishnah, Kiddushin, 4.14 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82
4.14. "רַבִּי יְהוּדָה אוֹמֵר, לֹא יִרְעֶה רַוָּק בְּהֵמָה, וְלֹא יִישְׁנוּ שְׁנֵי רַוָּקִים בְּטַלִּית אֶחָת. וַחֲכָמִים מַתִּירִין. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים, לֹא יִתְיַחֵד עִם הַנָּשִׁים. וְלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת בֵּין הַנָּשִׁים. רַבִּי מֵאִיר אוֹמֵר, לְעוֹלָם יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת נְקִיָּה וְקַלָּה, וְיִתְפַּלֵּל לְמִי שֶׁהָעשֶׁר וְהַנְּכָסִים שֶׁלּוֹ, שֶׁאֵין אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת, שֶׁלֹּא עֲנִיּוּת מִן הָאֻמָּנוּת וְלֹא עֲשִׁירוּת מִן הָאֻמָּנוּת, אֶלָּא הַכֹּל לְפִי זְכוּתוֹ. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶם אֻמָּנוּת, וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי, וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר. אֶלָּא שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גֻרְיָן אִישׁ צַדְיָן אוֹמֵר מִשּׁוּם אַבָּא גֻרְיָא, לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ, חַמָּר, גַּמָּל, סַפָּר, סַפָּן, רוֹעֶה, וְחֶנְוָנִי, שֶׁאֻמָּנוּתָן אֻמָּנוּת לִסְטִים. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, הַחַמָּרִין, רֻבָּן רְשָׁעִים, וְהַגַּמָּלִין, רֻבָּן כְּשֵׁרִים. הַסַּפָּנִין, רֻבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים, לְגֵיהִנֹּם. וְהַכָּשֵׁר שֶׁבַּטַּבָּחִים, שֻׁתָּפוֹ שֶׁל עֲמָלֵק. רַבִּי נְהוֹרַאי אוֹמֵר, מַנִּיחַ אֲנִי כָּל אֻמָּנוּת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה, שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְקֶרֶן קַיֶּמֶת לָעוֹלָם הַבָּא. וּשְׁאָר כָּל אֻמָּנוּת אֵינָן כֵּן. כְּשֶׁאָדָם בָּא לִידֵי חֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסֹק בִּמְלַאכְתּוֹ, הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן, אֶלָּא מְשַׁמַּרְתּוֹ מִכָּל רָע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְזִקְנוּתוֹ. בְּנַעֲרוּתוֹ, מַה הוּא אוֹמֵר, (ישעיה מ) וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ. בְּזִקְנוּתוֹ, מַהוּ אוֹמֵר, (תהלים צב) עוֹד יְנוּבוּן בְּשֵׂיבָה. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, (בראשית כד) וְאַבְרָהָם זָקֵן, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִתְּנָה, שֶׁנֶּאֱמַר, (שם כו) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי: \n", 4.14. "Rabbi Judah said: an unmarried man must not tend cattle, nor may two unmarried men sleep together under the same cover. But the sages permit it. One whose business is with women must not be alone with women. And one should not teach his son a woman’s trade. Rabbi Meir says: one should always teach his son a clean and easy profession, and pray to Him to whom wealth and property belong. For a profession does not contain [the potential for] poverty and wealth, for poverty is not due to one’s profession nor is wealth due to the profession, but all depends on merit. Rabbi Shimon ben Elazar says: have you ever seen a wild beast or a bird with a profession? Yet they are sustained without trouble. Now, were they not were created only to serve me, while I was created to serve my master: surely then I should make a living without trouble! But my evil acts have done me in and withheld my livelihood. Abba Gurion a man of Sidon says in the name of Abba Guria: one should not teach his son [to be] a donkey-driver, camel-driver, wagon-driver, sailor, shepherd, or shopkeeper, because their profession is the profession of robbers. Rabbi Judah says in his name: most donkey-drivers are wicked, while most camel-drivers are worthy men; and most sailors are pious. The best of doctors are destined for Gehenna, and the worthiest of butchers is Amalek’s partner. Rabbi Nehorai says: I will abandon every profession in the world and I will not teach my son anything but Torah, for a person enjoys its reward in this world while the principal remains for him in the world to come. But all other professions are not so; for when a man comes to sickness or old age or suffering and cannot engage in his profession, he must die of starvation, whereas the Torah is not so, for it guards him from all evil in his youth and gives him a future and hope in his old age. of his youth what is said? “But they that wait upon the Lord shall renew their strength” (Isaiah 40:31). of his old age what is said? “They shall still bring forth fruit in old age” (Psalms 92:15). And it is also said of our father Abraham, “And Abraham was old … And the Lord blessed Abraham with everything” (Genesis 24:1). We find that Abraham our father observed the whole Torah before it was given, for it is said, “Because Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5).",
128. Mishnah, Eduyot, 8.7 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
8.7. "אָמַר רַבִּי יְהוֹשֻׁעַ, מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ וְרַבּוֹ מֵרַבּוֹ, הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁאֵין אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב, אֶלָּא לְרַחֵק הַמְקֹרָבִין בִּזְרוֹעַ וּלְקָרֵב הַמְרֻחָקִין בִּזְרוֹעַ. מִשְׁפַּחַת בֵּית צְרִיפָה הָיְתָה בְעֵבֶר הַיַּרְדֵּן וְרִחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ, וְעוֹד אַחֶרֶת הָיְתָה שָׁם וְקֵרְבָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. כְּגוֹן אֵלּוּ, אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב. רַבִּי יְהוּדָה אוֹמֵר, לְקָרֵב, אֲבָל לֹא לְרַחֵק. רַבִּי שִׁמְעוֹן אוֹמֵר, לְהַשְׁווֹת הַמַּחֲלֹקֶת. וַחֲכָמִים אוֹמְרִים, לֹא לְרַחֵק וְלֹא לְקָרֵב, אֶלָּא לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם, שֶׁנֶּאֱמַר (מלאכי ג) הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא וְגוֹ' וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם: \n", 8.7. "Rabbi Joshua said: I have received a tradition from Rabban Yoha ben Zakkai, who heard it from his teacher, and his teacher [heard it] from his teacher, as a halakhah [given] to Moses from Sinai, that Elijah will not come to pronounce unclean or to pronounce clean, to put away or to bring near, but to put away those brought near by force and to bring near those put away by force. The family of Beth Tzriphah was on the other side of the Jordan and Ben Zion put it away by force; and yet another family was there, and Ben Zion brought it near by force. It is such as these that Elijah will come to pronounce unclean or to pronounce clean, to put away or to bring near. Rabbi Judah says: to bring near, but not to put away. Rabbi Shimon says: to conciliate disputes. And the Sages say: neither to put away nor to bring near, but to make peace in the world, for it is said, “Behold I send to you Elijah the prophet”, etc., “and he shall turn the heart of the fathers to the children and the heart of the children to their fathers” (Malachi 3:23-2.",
129. New Testament, 1 John, 4.10 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 114, 248
4.10. ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλʼ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins.
130. New Testament, Colossians, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 182
1.12. εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί, 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light;
131. New Testament, Galatians, 2.20, 3.27, 4.6, 4.8, 4.19, 5.4, 5.11-5.14, 5.17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law , of moses •law, of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 55, 61, 62, 63, 72, 256; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 874
2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. 3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν· 5.4. κατηργήθητε ἀπὸ Χριστοῦ οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε. 5.11. Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ. 5.12. Ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς. Ὑμεῖς γὰρ ἐπʼ ἐλευθερίᾳ ἐκλήθητε, ἀδελφοί· 5.13. μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις· 5.14. ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷἈγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.27. For as many of you as werebaptized into Christ have put on Christ. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace. 5.11. But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. 5.12. I wish that those who disturb you would cut themselvesoff. 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. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire.
132. Mishnah, Berachot, 2.1 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •law, mosaic (law of moses) •philo of alexandria, law of moses Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100
2.1. "הָיָה קוֹרֵא בַתּוֹרָה, וְהִגִּיעַ זְמַן הַמִּקְרָא, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב, וּבָאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בָּאֶמְצַע שׁוֹאֵל מִפְּנֵי הַיִּרְאָה, וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, בַּפְּרָקִים שׁוֹאֵל מִפְּנֵי הַכָּבוֹד, וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם: \n", 2.1. "If one was reading in the Torah [the section of the Shema] and the time for its recital arrived, if he directed his heart [to fulfill the mitzvah] he has fulfilled his obligation. In the breaks [between sections] one may give greeting out of respect and return greeting; in the middle [of a section] one may give greeting out of fear and return it, the words of Rabbi Meir. Rabbi Judah says: in the middle one may give greeting out of fear and return it out of respect, in the breaks one may give greeting out of respect and return greeting to anyone.",
133. Arrian, Anabasis of Alexander, 4.11-4.12 (1st cent. CE - missingth cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 317
134. Aristobulus Milesius, Fragments, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 49
135. Tosefta, Yadayim, 2.16 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
136. Tosefta, Taanit, 4.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, mosaic (law of moses) •philo of alexandria, law of moses Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100
137. Tosefta, Kiddushin, 5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82
138. Theon Aelius, Exercises, 118.1.7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 179
139. Tacitus, Histories, 5.12.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 201
140. Tacitus, Annals, 6.19 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 311
6.19. Post quos Sex. Marius Hispaniarum ditissimus defertur incestasse filiam et saxo Tarpeio deicitur. ac ne dubium haberetur magnitudinem pecuniae malo vertisse, aerarias aurariasque eius, quamquam publicarentur, sibimet Tiberius seposuit. inritatusque suppliciis cunctos qui carcere attinebantur accusati societatis cum Seiano necari iubet. iacuit immensa strages, omnis sexus, omnis aetas, inlustres ignobiles, dispersi aut aggerati. neque propinquis aut amicis adsistere, inlacrimare, ne visere quidem diutius dabatur, sed circumiecti custodes et in maerorem cuiusque intenti corpora putrefacta adsectabantur, dum in Tiberim traherentur ubi fluitantia aut ripis adpulsa non cremare quisquam, non contingere. interciderat sortis humanae commercium vi metus, quantumque saevitia glisceret, miseratio arcebatur. 6.19.  After these, Sextus Marius, the richest man of Spain, was arraigned for incest with his daughter and flung from the Tarpeian Rock; while, to leave no doubt that it was the greatness of his wealth which had redounded to his ruin, his copper-mines and gold-mines, though forfeit to the state, were reserved by Tiberius for himself. And as executions had whetted his appetite, he gave orders for all persons in custody on the charge of complicity with Sejanus to be killed. On the ground lay the huge hecatomb of victims: either sex, every age; the famous, the obscure; scattered or piled in mounds. Nor was it permitted to relatives or friends to stand near, to weep over them, or even to view them too long; but a cordon of sentries, with eyes for each beholder's sorrow, escorted the rotting carcasses, as they were dragged to the Tiber, there to float with the current or drift to the banks, with none to commit them to the flames or touch them. The ties of our common humanity had been dissolved by the force of terror; and before each advance of cruelty compassion receded.
141. New Testament, Matthew, 6.12, 10.1, 10.16, 17.24-17.27, 18.15-18.17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law , of moses •law, of moses •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 164; Karfíková (2012), Grace and the Will According to Augustine, 38, 165, 235; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 501
6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 17.24. Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.25. λέγει Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 17.26. εἰπόντος δέ Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς Ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί· 17.27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. 18.15. Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· 18.16. ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα· 18.17. ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 6.12. Forgive us our debts, as we also forgive our debtors. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma?" 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers?" 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you." 18.15. "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.
142. New Testament, Mark, 1.21-1.31, 2.15-2.16, 2.18-2.28, 3.1-3.5, 3.19, 3.29 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •jewish law/legal schools, and the law of moses •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 61; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 119
1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 2.15. Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ. 2.16. καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; 2.18. Καὶ ἦσαν οἱ μαθηταὶ Ἰωάνου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ Διὰ τί οἱ μαθηταὶ Ἰωάνου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ [μαθηταὶ] οὐ νηστεύουσιν; 2.19. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν· 2.20. ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. 2.21. οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 2.22. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί· [ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς.] 2.23. Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25. καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26. [πῶς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 3.1. Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.2. καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3.3. καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. 3.4. καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 3.5. καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.19. καὶ Ἰούδαν Ἰσκαριώθ, ὃς καὶ παρέδωκεν αὐτόν. 3.29. ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος. 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. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners?" 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast?" 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins." 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath." 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up." 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"
143. New Testament, Luke, 1.1-1.4, 2.14, 5.30, 10.7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law, jewish/of moses •law , of moses •jewish law/legal schools, and the law of moses •law, of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 51, 59; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 501; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 119; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 101
1.1. ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 2.14. Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. 5.30. καὶ ἐγόγγυζον οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς αὐτῶν πρὸς τοὺς μαθητὰς αὐτοῦ λέγοντες Διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίετε καὶ πίνετε; 10.7. ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 2.14. "Glory to God in the highest, On earth peace, good will toward men." 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners?" 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
144. New Testament, John, 1.1-1.18, 3.17, 6.35, 6.44, 7.40-7.41, 14.6, 15.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 174; Karfíková (2012), Grace and the Will According to Augustine, 62, 108, 236, 308, 322; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 76, 217
1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 3.17. οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ. 6.35. εἶπεν αὐτοῖς ὁ Ἰησοῦς Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 7.40. Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον [ὅτι] Οὗτός ἐστιν ἀληθῶς ὁ προφήτης· 7.41. ἄλλοι ἔλεγον Οὗτός ἐστιν ὁ χριστός· οἱ δὲ ἔλεγον Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται; 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet." 7.41. Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee? 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.
145. New Testament, Romans, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 874
2.1. Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων· 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.
146. New Testament, Philippians, 2.6, 2.13, 3.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 59, 62, 236, 259
2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· 3.12. διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus.
147. New Testament, Hebrews, 1.2-1.3, 2.2, 10.5, 10.10, 13.21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 195
1.2. ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας· 1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, 2.2. εἰ γὰρ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, 10.5. Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει 10.10. ἐν ᾧθελήματιἡγιασμένοι ἐσμὲν διὰ τῆςπροσφορᾶςτοῦσώματοςἸησοῦ Χριστοῦ ἐφάπαξ. 13.21. καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 13.21. make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.
148. New Testament, Ephesians, 1.5, 2.18, 4.15-4.16, 5.27 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law of moses/torah •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 46, 165; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. 5.27. ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 2.18. For through him we both have our access in one Spirit to the Father. 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
149. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 330
150. Anon., Didache, a b c d\n0 '13.1 '13.1 '13 1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, of moses Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 501
151. Josephus Flavius, Life, 10-12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 51
152. Ps.-Philo, Biblical Antiquities, 60.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76
153. Anon., Epistle of Barnabas, 10.8 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 309
10.8. Moreover He hath hated the weasel also and with good reason. Thou shalt not, saith He, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shalt thou cleave unto impure women who work iniquity with their mouth. For this animal conceiveth with its mouth.
154. Anon., 2 Baruch, 14.17 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76
155. Plutarch, Sayings of Kings And Commanders, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 419
156. Josephus Flavius, Against Apion, 1.8, 1.176-1.183, 1.186-1.189, 1.208-1.212, 2.207 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •jewish law/legal schools, and the law of moses •law, jewish/of moses •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 181, 217; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 51; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 126, 269
1.8. However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; 1.176. for Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that “Aristotle, his master, related what follows of a Jew,” and sets down Aristotle’s own discourse with him. The account is this, as written down by him: 1.177. “Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy, it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, for that very reason it is that all of us are very desirous of hearing what thou art going to say. 1.178. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master’s directions. Then said Hyperochides, Go on, if it so pleases thee. 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem. 1.180. Now this man, when he was hospitably treated by a great many, came down from the upper country to the places near the sea, and became a Grecian, not only in his language, but in his soul also; 1.181. insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us.” 1.182. This is Aristotle’s account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet and continent way of living, as those that please may learn more about him from Clearchus’s book itself; for I avoid setting down any more than is sufficient for my purpose. 1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 1.208. When Agatharchides had premised this story, and had jested upon Stratonice for her superstition, he gives a like example of what was reported concerning us, and writes thus:— 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. 1.210. Now it came to pass, that when Ptolemy, the son of Lagus, came into this city with his army, these men, in observing this mad custom of theirs, instead of guarding the city, suffered their country to submit itself to a bitter lord; and their law was openly proved to have commanded a foolish practice. 1.211. This accident taught all other men but the Jews to disregard such dreams as these were, and not to follow the like idle suggestions delivered as a law, when, in such uncertainty of human reasonings, they are at a loss what they should do.” 1.212. Now this our procedure seems a ridiculous thing to Agatharchides, but will appear to such as consider it without prejudice a great thing, and what deserved a great many encomiums; I mean, when certain men constantly prefer the observation of their laws, and their religion towards God, before the preservation of themselves and their country. /p 2.207. It does not give leave to conceal any thing from our friends, because that is not true friendship which will not commit all things to their fidelity: it also forbids the revelation of secrets even though an enmity arise between them. If any judge takes bribes, his punishment is death: he that overlooks one that offers him a petition, and this when he is able to relieve him, he is a guilty person.
157. Josephus Flavius, Jewish War, 1.120, 2.119, 2.122, 2.124, 2.129-2.132, 2.135, 2.141-2.142, 2.220, 2.309, 2.487-2.498, 4.616-4.618, 5.45-5.46, 5.205, 5.510, 6.237-6.243, 6.311 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •jewish law/legal schools, and the law of moses •philo of alexandria, law of moses •law of moses •exposition of the law, moses and •law, jewish/of moses Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; Corley (2002), Ben Sira's Teaching on Friendship, 181; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 153; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38, 40, 41; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296
1.120. 1. Now Hyrcanus was heir to the kingdom, and to him did his mother commit it before she died; but Aristobulus was superior to him in power and magimity; and when there was a battle between them, to decide the dispute about the kingdom, near Jericho, the greatest part deserted Hyrcanus, and went over to Aristobulus; 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.220. He left behind him three daughters, born to him by Cypros, Bernice, Mariamne, and Drusilla, and a son born of the same mother, whose name was Agrippa: he was left a very young child, so that Claudius made the country a Roman province, and sent Cuspius Fadus to be its procurator, and after him Tiberius Alexander, who, making no alterations of the ancient laws, kept the nation in tranquility. 2.309. 1. About this very time king Agrippa was going to Alexandria, to congratulate Alexander upon his having obtained the government of Egypt from Nero; 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.489. But still conflicts perpetually arose with the Grecians; and although the governors did every day punish many of them, yet did the sedition grow worse; 2.490. but at this time especially, when there were tumults in other places also, the disorders among them were put into a greater flame; for when the Alexandrians had once a public assembly, to deliberate about an embassage they were sending to Nero, a great number of Jews came flocking to the theater; 2.491. but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; 2.492. but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. 2.493. However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. 4.616. 6. Justly, therefore, did Vespasian desire to obtain that government, in order to corroborate his attempts upon the whole empire; so he immediately sent to Tiberius Alexander, who was then governor of Egypt and of Alexandria, and informed him what the army had put upon him, and how he, being forced to accept of the burden of the government, was desirous to have him for his confederate and supporter. 4.617. Now as soon as ever Alexander had read this letter, he readily obliged the legions and the multitude to take the oath of fidelity to Vespasian, both which willingly complied with him, as already acquainted with the courage of the man, from that his conduct in their neighborhood. 4.618. Accordingly Vespasian, looking upon himself as already intrusted with the government, got all things ready for his journey [to Rome]. Now fame carried this news abroad more suddenly than one could have thought, that he was emperor over the east, upon which every city kept festivals, and celebrated sacrifices and oblations for such good news; 5.45. as also there came Tiberius Alexander, who was a friend of his, most valuable, both for his goodwill to him, and for his prudence. He had formerly been governor of Alexandria, 5.46. but was now thought worthy to be general of the army [under Titus]. The reason of this was, that he had been the first who encouraged Vespasian very lately to accept this his new dominion, and joined himself to him with great fidelity, when things were uncertain, and fortune had not yet declared for him. He also followed Titus as a counselor, very useful to him in this war, both by his age and skill in such affairs. 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.510. When Titus had therefore encompassed the city with this wall, and put garrisons into proper places, he went round the wall, at the first watch of the night, and observed how the guard was kept; the second watch he allotted to Alexander; the commanders of legions took the third watch. 6.237. of those there were assembled the six principal persons: Tiberius Alexander, the commander [under the general] of the whole army; with Sextus Cerealis, the commander of the fifth legion; and Larcius Lepidus, the commander of the tenth legion; and Titus Frigius, the commander of the fifteenth legion: 6.238. there was also with them Eternius, the leader of the two legions that came from Alexandria; and Marcus Antonius Julianus, procurator of Judea: after these came together all the rest of the procurators and tribunes. Titus proposed to these that they should give him their advice what should be done about the holy house. 6.239. Now, some of these thought it would be the best way to act according to the rules of war, [and demolish it,] because the Jews would never leave off rebelling while that house was standing; at which house it was that they used to get all together. 6.240. Others of them were of opinion, that in case the Jews would leave it, and none of them would lay their arms up in it, he might save it; but that in case they got upon it, and fought any more, he might burn it; because it must then be looked upon not as a holy house, but as a citadel; and that the impiety of burning it would then belong to those that forced this to be done, and not to them. 6.241. But Titus said, that “although the Jews should get upon that holy house, and fight us thence, yet ought we not to revenge ourselves on things that are iimate, instead of the men themselves;” and that he was not in any case for burning down so vast a work as that was, because this would be a mischief to the Romans themselves, as it would be an ornament to their government while it continued. 6.242. So Fronto, and Alexander, and Cerealis grew bold upon that declaration, and agreed to the opinion of Titus. 6.243. Then was this assembly dissolved, when Titus had given orders to the commanders that the rest of their forces should lie still; but that they should make use of such as were most courageous in this attack. So he commanded that the chosen men that were taken out of the cohorts should make their way through the ruins, and quench the fire. 6.311. for the Jews, by demolishing the tower of Antonia, had made their temple foursquare, while at the same time they had it written in their sacred oracles, “That then should their city be taken, as well as their holy house, when once their temple should become foursquare.”
158. Josephus Flavius, Jewish Antiquities, 4.8.20, 12.3.314, 12.4-12.7, 12.4.1-12.4.6, 12.4.10, 12.11-12.118, 14.366, 15.136, 17.42, 18.11, 18.17, 18.19-18.21, 18.159-18.160, 18.259, 19.276-19.277, 20.34-20.53, 20.100, 20.102 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; Corley (2002), Ben Sira's Teaching on Friendship, 15, 17, 111, 133, 137, 208; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 126; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 17, 38, 40, 51; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 30, 36, 126, 139, 140, 179, 318, 452
12.4. He also seized upon Jerusalem, and for that end made use of deceit and treachery; for as he came into the city on a Sabbath day, as if he would offer sacrifices he, without any trouble, gained the city, while the Jews did not oppose him, for they did not suspect him to be their enemy; and he gained it thus, because they were free from suspicion of him, and because on that day they were at rest and quietness; and when he had gained it, he ruled over it in a cruel manner. 12.5. Nay, Agatharchides of Cnidus, who wrote the acts of Alexander’s successors, reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus: 12.6. “There is a nation called the nation of the Jews, who inhabit a city strong and great, named Jerusalem. These men took no care, but let it come into the hands of Ptolemy, as not willing to take arms, and thereby they submitted to be under a hard master, by reason of their unseasonable superstition.” 12.7. This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there. 12.11. 1. When Alexander had reigned twelve years, and after him Ptolemy Soter forty years, Philadelphus then took the kingdom of Egypt, and held it forty years within one. He procured the law to be interpreted, and set free those that were come from Jerusalem into Egypt, and were in slavery there, who were a hundred and twenty thousand. The occasion was this: 12.12. Demetrius Phalerius, who was library keeper to the king, was now endeavoring, if it were possible, to gather together all the books that were in the habitable earth, and buying whatsoever was any where valuable, or agreeable to the king’s inclination, (who was very earnestly set upon collecting of books,) to which inclination of his Demetrius was zealously subservient. 12.13. And when once Ptolemy asked him how many ten thousands of books he had collected, he replied, that he had already about twenty times ten thousand; but that, in a little time, he should have fifty times ten thousand. 12.14. But he said he had been informed that there were many books of laws among the Jews worthy of inquiring after, and worthy of the king’s library, but which, being written in characters and in a dialect of their own, will cause no small pains in getting them translated into the Greek tongue; 12.15. that the character in which they are written seems to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered why they might not get those books to be translated also; for while nothing is wanting that is necessary for that purpose, we may have their books also in this library. 12.16. So the king thought that Demetrius was very zealous to procure him abundance of books, and that he suggested what was exceeding proper for him to do; and therefore he wrote to the Jewish high priest, that he should act accordingly. 12.17. 2. Now there was one Aristeus, who was among the king’s most intimate friends, and on account of his modesty very acceptable to him. This Aristeus resolved frequently, and that before now, to petition the king that he would set all the captive Jews in his kingdom free; 12.18. and he thought this to be a convenient opportunity for the making that petition. So he discoursed, in the first place, with the captains of the king’s guards, Sosibius of Tarentum, and Andreas, and persuaded them to assist him in what he was going to intercede with the king for. 12.19. Accordingly Aristeus embraced the same opinion with those that have been before mentioned, and went to the king, and made the following speech to him: 12.20. “It is not fit for us, O king, to overlook things hastily, or to deceive ourselves, but to lay the truth open. For since we have determined not only to get the laws of the Jews transcribed, but interpreted also, for thy satisfaction, by what means can we do this, while so many of the Jews are now slaves in thy kingdom? 12.21. Do thou then what will be agreeable to thy magimity, and to thy good nature: free them from the miserable condition they are in, because that God, who supporteth thy kingdom, was the author of their law 12.22. as I have learned by particular inquiry; for both these people, and we also, worship the same God the framer of all things. We call him, and that truly, by the name of Ζηνα, [or life, or Jupiter,] because he breathes life into all men. Wherefore do thou restore these men to their own country, and this do to the honor of God, because these men pay a peculiarly excellent worship to him. 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.24. 3. When Aristeus was saying thus, the king looked upon him with a cheerful and joyful countece, and said, “How many ten thousands dost thou suppose there are of such as want to be made free?” To which Andreas replied, as he stood by, and said, “A few more than ten times ten thousand.” The king made answer, “And is this a small gift that thou askest, Aristeus?” 12.25. But Sosibius, and the rest that stood by, said that he ought to offer such a thank-offering as was worthy of his greatness of soul, to that God who had given him his kingdom. With this answer he was much pleased; and gave order, that when they paid the soldiers their wages, they should lay down [a hundred and] twenty drachmas for every one of the slaves? 12.26. And he promised to publish a magnificent decree, about what they requested, which should confirm what Aristeus had proposed, and especially what God willed should be done; whereby he said he would not only set those free who had been led away captive by his father and his army, but those who were in this kingdom before, and those also, if any such there were, who had been brought away since. 12.27. And when they said that their redemption money would amount to above four hundred talents, he granted it. A copy of which decree I have determined to preserve, that the magimity of this king may be made known. 12.28. Its contents were as follows: “Let all those who were soldiers under our father, and who, when they overran Syria and Phoenicia, and laid waste Judea, took the Jews captives, and made them slaves, and brought them into our cities, and into this country, and then sold them; as also all those that were in my kingdom before them, and if there be any that have been lately brought thither,—be made free by those that possess them; and let them accept of [a hundred and] twenty drachmas for every slave. And let the soldiers receive this redemption money with their pay, but the rest out of the king’s treasury: 12.29. for I suppose that they were made captives without our father’s consent, and against equity; and that their country was harassed by the insolence of the soldiers, and that, by removing them into Egypt, the soldiers have made a great profit by them. 12.30. Out of regard therefore to justice, and out of pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their service to set them at liberty, upon the receipt of the before-mentioned sum; and that no one use any deceit about them, but obey what is here commanded. 12.31. And I will that they give in their names within three days after the publication of this edict, to such as are appointed to execute the same, and to produce the slaves before them also, for I think it will be for the advantage of my affairs. And let every one that will inform against those that do not obey this decree, and I will that their estates be confiscated into the king’s treasury.” 12.32. When this decree was read to the king, it at first contained the rest that is here inserted, and omitted only those Jews that had formerly been brought, and those brought afterwards, which had not been distinctly mentioned; so he added these clauses out of his humanity, and with great generosity. He also gave order that the payment, which was likely to be done in a hurry, should be divided among the king’s ministers, and among the officers of his treasury. 12.33. When this was over, what the king had decreed was quickly brought to a conclusion; and this in no more than seven days’ time, the number of the talents paid for the captives being above four hundred and sixty, and this, because their masters required the [hundred and] twenty drachmas for the children also, the king having, in effect, commanded that these should be paid for, when he said in his decree, that they should receive the forementioned sum for every slave. 12.34. 4. Now when this had been done after so magnificent a manner, according to the king’s inclinations, he gave order to Demetrius to give him in writing his sentiments concerning the transcribing of the Jewish books; for no part of the administration is done rashly by these kings, but all things are managed with great circumspection. 12.35. On which account I have subjoined a copy of these epistles, and set down the multitude of the vessels sent as gifts [to Jerusalem], and the construction of every one, that the exactness of the artificers’ workmanship, as it appeared to those that saw them, and which workman made every vessel, may be made manifest, and this on account of the excellency of the vessels themselves. Now the copy of the epistle was to this purpose: 12.36. “Demetrius to the great king. When thou, O king, gavest me a charge concerning the collection of books that were wanting to fill your library, and concerning the care that ought to be taken about such as are imperfect, I have used the utmost diligence about those matters. And I let you know, that we want the books of the Jewish legislation, with some others; for they are written in the Hebrew characters, and being in the language of that nation, are to us unknown. 12.37. It hath also happened to them, that they have been transcribed more carelessly than they ought to have been, because they have not had hitherto royal care taken about them. Now it is necessary that thou shouldst have accurate copies of them. And indeed this legislation is full of hidden wisdom, and entirely blameless, as being the legislation of God; 12.38. for which cause it is, as Hecateus of Abdera says, that the poets and historians make no mention of it, nor of those men who lead their lives according to it, since it is a holy law, and ought not to be published by profane mouths. 12.39. If then it please thee, O king, thou mayest write to the high priest of the Jews, to send six of the elders out of every tribe, and those such as are most skillful of the laws, that by their means we may learn the clear and agreeing sense of these books, and may obtain an accurate interpretation of their contents, and so may have such a collection of these as may be suitable to thy desire.” 12.40. 5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials, and cups, and an immense quantity of precious stones. 12.41. He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses. 12.42. Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following: 12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.45. “King Ptolemy to Eleazar the high priest, sendeth greeting. There are many Jews who now dwell in my kingdom, whom the Persians, when they were in power, carried captives. These were honored by my father; some of them he placed in the army, and gave them greater pay than ordinary; to others of them, when they came with him into Egypt, he committed his garrisons, and the guarding of them, that they might be a terror to the Egyptians. 12.46. And when I had taken the government, I treated all men with humanity, and especially those that are thy fellow citizens, of whom I have set free above a hundred thousand that were slaves, and paid the price of their redemption to their masters out of my own revenues; 12.47. and those that are of a fit age, I have admitted into them number of my soldiers. And for such as are capable of being faithful to me, and proper for my court, I have put them in such a post, as thinking this [kindness done to them] to be a very great and an acceptable gift, which I devote to God for his providence over me. 12.48. And as I am desirous to do what will be grateful to these, and to all the other Jews in the habitable earth, I have determined to procure an interpretation of your law, and to have it translated out of Hebrew into Greek, and to be deposited in my library. 12.49. Thou wilt therefore do well to choose out and send to me men of a good character, who are now elders in age, and six in number out of every tribe. These, by their age, must be skillful in the laws, and of abilities to make an accurate interpretation of them; and when this shall be finished, I shall think that I have done a work glorious to myself. 12.50. And I have sent to thee Andreas, the captain of my guard, and Aristeus, men whom I have in very great esteem; by whom I have sent those first-fruits which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents. And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to me.” 12.51. 6. When this epistle of the king was brought to Eleazar, he wrote an answer to it with all the respect possible: “Eleazar the high priest to king Ptolemy, sendeth greeting. If thou and thy queen Arsinoe, and thy children, be well, we are entirely satisfied. 12.52. When we received thy epistle, we greatly rejoiced at thy intentions; and when the multitude were gathered together, we read it to them, and thereby made them sensible of the piety thou hast towards God. 12.53. We also showed them the twenty vials of gold, and thirty of silver, and the five large basons, and the table for the shew-bread; as also the hundred talents for the sacrifices, and for the making what shall be needful at the temple; which things Andreas and Aristeus, those most honored friends of thine, have brought us; and truly they are persons of an excellent character, and of great learning, and worthy of thy virtue. 12.54. Know then that we will gratify thee in what is for thy advantage, though we do what we used not to do before; for we ought to make a return for the numerous acts of kindness which thou hast done to our countrymen. 12.55. We immediately, therefore, offered sacrifices for thee and thy sister, with thy children and friends; and the multitude made prayers, that thy affairs may be to thy mind, and that thy kingdom may be preserved in peace, and that the translation of our law may come to the conclusion thou desirest, and be for thy advantage. 12.56. We have also chosen six elders out of every tribe, whom we have sent, and the law with them. It will be thy part, out of thy piety and justice, to send back the law, when it hath been translated, and to return those to us that bring it in safety. Farewell.” 12.57. 7. This was the reply which the high priest made. But it does not seem to me to be necessary to set down the names of the seventy [two] elders who were sent by Eleazar, and carried the law, which yet were subjoined at the end of the epistle. 12.58. However, I thought it not improper to give an account of those very valuable and artificially contrived vessels which the king sent to God, that all may see how great a regard the king had for God; for the king allowed a vast deal of expenses for these vessels, and came often to the workmen, and viewed their works, and suffered nothing of carelessness or negligence to be any damage to their operations. 12.59. And I will relate how rich they were as well as I am able, although perhaps the nature of this history may not require such a description; but I imagine I shall thereby recommend the elegant taste and magimity of this king to those that read this history. 12.60. 8. And first I will describe what belongs to the table. It was indeed in the king’s mind to make this table vastly large in its dimensions; but then he gave orders that they should learn what was the magnitude of the table which was already at Jerusalem, and how large it was, and whether there was a possibility of making one larger than it. 12.61. And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations. 12.62. According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.63. And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation. 12.64. 9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits [and a half], in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts; 12.65. for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators; 12.66. for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them; 12.67. but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. 12.68. But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. 12.69. The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegancy of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet; 12.70. for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it: 12.71. but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. 12.72. Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them. 12.73. The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them. 12.74. Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth. 12.75. Now they had engraven upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art. 12.76. They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit. 12.77. So that this gift, by the king’s great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer’s skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendor of its construction, it should far exceed it, and be more illustrious than that was. 12.78. 10. Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. 12.79. Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin, 12.80. while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. 12.81. And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other. 12.82. The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. 12.83. And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king, 12.84. who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work. 12.85. 11. And these were what gifts were sent by Ptolemy to Jerusalem, and dedicated to God there. But when Eleazar the high priest had devoted them to God, and had paid due respect to those that brought them, and had given them presents to be carried to the king, he dismissed them. 12.86. And when they were come to Alexandria, and Ptolemy heard that they were come, and that the seventy elders were come also, he presently sent for Andreas and Aristens, his ambassadors, who came to him, and delivered him the epistle which they brought him from the high priest, and made answer to all the questions he put to them by word of mouth. 12.87. He then made haste to meet the elders that came from Jerusalem for the interpretation of the laws; and he gave command, that every body who came on other occasions should be sent away, which was a thing surprising, and what he did not use to do; 12.88. for those that were drawn thither upon such occasions used to come to him on the fifth day, but ambassadors at the month’s end. But when he had sent those away, he waited for these that were sent by Eleazar; 12.89. but as the old men came in with the presents, which the high priest had given them to bring to the king, and with the membranes, upon which they had their laws written in golden letters he put questions to them concerning those books; 12.90. and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be. 12.91. Then did the elders, and those that were present with them, cry out with one voice, and wished all happiness to the king. Upon which he fell into tears by the violence of the pleasure he had, it being natural to men to afford the same indications in great joy that they do under sorrows. 12.92. And when he had bid them deliver the books to those that were appointed to receive them, he saluted the men, and said that it was but just to discourse, in the first place, of the errand they were sent about, and then to address himself to themselves. He promised, however, that he would make this day on which they came to him remarkable and eminent every year through the whole course of his life; 12.93. for their coming to him, and the victory which he gained over Antigonus by sea, proved to be on the very same day. He also gave orders that they should sup with him; and gave it in charge that they should have excellent lodgings provided for them in the upper part of the city. 12.94. 12. Now he that was appointed to take care of the reception of strangers, Nicanor by name, called for Dorotheus, whose duty it was to make provision for them, and bid him prepare for every one of them what should be requisite for their diet and way of living; which thing was ordered by the king after this manner: 12.95. he took care that those that belonged to every city, which did not use the same way of living, that all things should be prepared for them according to the custom of those that came to him, that, being feasted according to the usual method of their own way of living, they might be the better pleased, and might not be uneasy at any thing done to them from which they were naturally averse. And this was now done in the case of these men by Dorotheus, who was put into this office because of his great skill in such matters belonging to common life; 12.96. for he took care of all such matters as concerned the reception of strangers, and appointed them double seats for them to sit on, according as the king had commanded him to do; for he had commanded that half of their seats should be set at his right hand, and the other half behind his table, and took care that no respect should be omitted that could be shown them. 12.97. And when they were thus set down, he bid Dorotheus to minister to all those that were come to him from Judea, after the manner they used to be ministered to; for which cause he sent away their sacred heralds, and those that slew the sacrifices, and the rest that used to say grace; but called to one of those that were come to him, whose name was Eleazar, who w a priest, and desired him to say grace; 12.98. who then stood in the midst of them, and prayed, that all prosperity might attend the king, and those that were his subjects. Upon which an acclamation was made by the whole company, with joy and a great noise; and when that was over, they fell to eating their supper, and to the enjoyment of what was set before them. 12.99. And at a little interval afterward, when the king thought a sufficient time had been interposed, he began to talk philosophically to them, and he asked every one of them a philosophical question and such a one as might give light in those inquiries; and when they had explained all the problems that had been proposed by the king about every point, he was well-pleased with their answers. This took up the twelve days in which they were treated; 12.100. and he that pleases may learn the particular questions in that book of Aristeus, which he wrote on this very occasion. 12.101. 13. And while not the king only, but the philosopher Menedemus also, admired them, and said that all things were governed by Providence, and that it was probable that thence it was that such force or beauty was discovered in these men’s words, they then left off asking any more such questions. 12.102. But the king said that he had gained very great advantages by their coming, for that he had received this profit from them, that he had learned how he ought to rule his subjects. And he gave order that they should have every one three talents given them, and that those that were to conduct them to their lodging should do it. 12.103. Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work. 12.104. When he had brought them thither, he entreated them (now they had all things about them which they wanted for the interpretation of their law) that they would suffer nothing to interrupt them in their work. Accordingly, they made an accurate interpretation, with great zeal and great pains, and this they continued to do till the ninth hour of the day; 12.105. after which time they relaxed, and took care of their body, while their food was provided for them in great plenty: besides, Dorotheus, at the king’s command, brought them a great deal of what was provided for the king himself. 12.106. But in the morning they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. 12.107. Now when the law was transcribed, and the labor of interpretation was over, which came to its conclusion in seventy-two days, Demetrius gathered all the Jews together to the place where the laws were translated, and where the interpreters were, and read them over. 12.108. The multitude did also approve of those elders that were the interpreters of the law. They withal commended Demetrius for his proposal, as the inventor of what was greatly for their happiness; and they desired that he would give leave to their rulers also to read the law. Moreover, they all, both the priest and the ancientest of the elders, and the principal men of their commonwealth, made it their request, that since the interpretation was happily finished, it might continue in the state it now was, and might not be altered. 12.109. And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when the thing was judged to have been well done, it might continue for ever. 12.110. 14. So the king rejoiced when he saw that his design of this nature was brought to perfection, to so great advantage; and he was chiefly delighted with hearing the Laws read to him; and was astonished at the deep meaning and wisdom of the legislator. And he began to discourse with Demetrius, “How it came to pass, that when this legislation was so wonderful, no one, either of the poets or of the historians, had made mention of it.” 12.111. Demetrius made answer, “that no one durst be so bold as to touch upon the description of these laws, because they were divine and venerable, and because some that had attempted it were afflicted by God.” 12.112. He also told him, that “Theopompus was desirous of writing somewhat about them, but was thereupon disturbed in his mind for above thirty days’ time; and upon some intermission of his distemper, he appeased God [by prayer], as suspecting that his madness proceeded from that cause.” Nay, indeed, he further saw in a dream, that his distemper befell him while he indulged too great a curiosity about divine matters, and was desirous of publishing them among common men; but when he left off that attempt, he recovered his understanding again. 12.113. Moreover, he informed him of Theodectes, the tragic poet, concerning whom it was reported, that when in a certain dramatic representation he was desirous to make mention of things that were contained in the sacred books, he was afflicted with a darkness in his eyes; and that upon his being conscious of the occasion of his distemper, and appeasing God (by prayer), he was freed from that affliction. 12.114. 15. And when the king had received these books from Demetrius, as we have said already, he adored them, and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired that the interpreters would come often to him out of Judea, 12.115. and that both on account of the respects that he would pay them, and on account of the presents he would make them; for he said it was now but just to send them away, although if, of their own accord, they would come to him hereafter, they should obtain all that their own wisdom might justly require, and what his generosity was able to give them. 12.116. So he then sent them away, and gave to every one of them three garments of the best sort, and two talents of gold, and a cup of the value of one talent, and the furniture of the room wherein they were feasted. And these were the things he presented to them. 12.117. But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God. 12.118. He also desired him, by an epistle, that he would give these interpreters leave, if any of them were desirous of coming to him, because he highly valued a conversation with men of such learning, and should be very willing to lay out his wealth upon such men. And this was what came to the Jews, and was much to their glory and honor, from Ptolemy Philadelphus. 14.366. but being afraid that Hyrcanus, who was under the guard of the Parthians, might have his kingdom restored to him by the multitude, he cut off his ears, and thereby took care that the high priesthood should never come to him any more, because he was maimed, while the law required that this dignity should belong to none but such as had all their members entire. 15.136. for these Arabians have done what both the Greeks and barbarians own to be an instance of the grossest wickedness, with regard to our ambassadors, which they have beheaded, while the Greeks declare that such ambassadors are sacred and inviolable. And for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law, by angels or ambassadors; for this name brings God to the knowledge of mankind, and is sufficient to reconcile enemies one to another. 17.42. Accordingly, when all the people of the Jews gave assurance of their good-will to Caesar, and to the king’s government, these very men did not swear, being above six thousand; and when the king imposed a fine upon them, Pheroras’s wife paid their fine for them. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.20. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; 18.160. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 19.276. he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son [Marcus] married Bernice, the daughter of Agrippa. 19.277. But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.36. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren and other kinsmen in bonds, he was displeased at it; 20.37. and as he thought it an instance of impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them, he sent some of them and their children for hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like intentions. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.40. This it was that she said to him, and for the present persuaded him to forbear. And when he had related what she had said to Aias, he confirmed what his mother had said; and when he had also threatened to leave him, unless he complied with him, he went away from him, 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46. When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; 20.47. upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. 20.49. 5. But as to Helena, the king’s mother, when she saw that the affairs of Izates’s kingdom were in peace, and that her son was a happy man, and admired among all men, and even among foreigners, by the means of God’s providence over him, she had a mind to go to the city of Jerusalem, in order to worship at that temple of God which was so very famous among all men, and to offer her thank-offerings there. So she desired her son to give her leave to go thither; 20.50. upon which he gave his consent to what she desired very willingly, and made great preparations for her dismission, and gave her a great deal of money, and she went down to the city Jerusalem, her son conducting her on her journey a great way. 20.51. Now her coming was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. 20.52. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. 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. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified.
159. Athenaeus, The Learned Banquet, 197-203, 196 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 179
160. Philostratus The Athenian, Life of Apollonius, 3.12-3.13 (2nd cent. CE - missingth cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 447
3.12. προσδραμόντα δὲ τῷ ̓Απολλωνίῳ φωνῇ ̔Ελλάδι προσειπεῖν αὐτόν, καὶ τοῦτο μὲν οὔπω θαυμαστὸν δόξαι διὰ τὸ καὶ τοὺς ἐν τῇ κώμῃ πάντας ἀπὸ ̔Ελλήνων φθέγγεσθαι, τὸ δὲ “ὁ δεῖνα χαῖρε” τοῖς μὲν ἄλλοις παρασχεῖν ἔκπληξιν, τῷ δὲ ἀνδρὶ θάρσος ὑπὲρ ὧν ἀφῖκτο, βλέψας γὰρ ἐς τὸν Δάμιν, “παρὰ ἄνδρας” ἔφη “σοφοὺς ἀτεχνῶς ἥκομεν, ἐοίκασι γὰρ προγιγνώσκειν.” καὶ ἅμα ἤρετο τὸν ̓Ινδόν, ὅ τι χρὴ πράττειν, ποθῶν ἤδη τὴν ξυνουσίαν, ὁ δὲ ̓Ινδὸς “τούτους μὲν” ἔφη “καταλύειν χρὴ ἐνταῦθα, σὲ δὲ ἥκειν ὡς ἔχεις, κελεύουσι γὰρ αὐτοί.” 3.13. τὸ μὲν δὴ αὐτοὶ Πυθαγόρειον ἤδη τῷ ̓Απολλωνίῳ ἐφάνη καὶ ἠκολούθει χαίρων. τὸν δὲ ὄχθον, ἐφ' οὗ οἱ σοφοὶ ἀνῳκισμένοι εἰσίν, ὕψος μὲν εἶναι κατὰ τὴν ̓Αθηναίων φασὶν ἀκρόπολιν, ἀνίστασθαι δὲ ἐκ πεδίου ἄνω, εὐφυᾶ δὲ ὁμοίως πέτραν ὀχυροῦν αὐτὸν κύκλῳ περιήκουσαν, ἧς πολλαχοῦ δίχηλα ὁρᾶσθαι ἴχνη καὶ γενειάδων τύπους καὶ προσώπων καί που καὶ νῶτα ἰδεῖν ἀπωλισθηκόσιν ὅμοια, τὸν γὰρ Διόνυσον, ὅτε ξὺν ̔Ηρακλεῖ ἀπεπειρᾶτο τοῦ χωρίου, προσβαλεῖν μὲν αὐτῷ φασι κελεῦσαι τοὺς Πᾶνας, ὡς πρὸς τὸν σεισμὸν ἱκανούς, ἐμβροντηθέντας δὲ αὐτοὺς ὑπὸ τῶν σοφῶν πεσεῖν ἄλλον ἄλλως, καὶ τὰς πέτρας οἷον ἐντυπωθῆναι τὰ τῆς διαμαρτίας σχήματα. περὶ δὲ τῷ ὄχθῳ νεφέλην ἰδεῖν φασιν, ἐν ᾗ τοὺς ̓Ινδοὺς οἰκεῖν φανερούς τε καὶ ἀφανεῖς καὶ ὅ τι βούλονται. πύλας δὲ εἰ μὲν καὶ ἄλλας εἶναι τῷ ὄχθῳ, οὐκ εἰδέναι. τὸ γὰρ περὶ αὐτὸν νέφος οὔτε ἀκλείστῳ ξυγχωρεῖν οὔτ' αὖ ξυγκεκλεισμένῳ φαίνεσθαι. 3.12. THEN he ran up to Apollonius and addressed him in the Greek tongue; and so far this did not seem so remarkable, because all the inhabitants of the village spoke the Greek tongue. But when he addressed him by name and said Hail so and so, the rest of the party were filled with astonishment, though our sage only felt the more confidence in his mission: for he looked to Damis and said: We have reached men who are unfeignedly wise, for they seem to have the gift of foreknowledge. And he at once asked the Indian what he must do, because he was already eager for an interview: and the Indian replied:Your party must halt here, but you must come on just as you are, for the Masters themselves issue this command. 3.13. Theword Masters at once had a Pythagorean ring for the ears of Apollonius and he gladly followed the messenger.Now the hill the summit of which is inhabited by the sages is, according to the account of our travelers, of about the same height as the Acropolis of Athens; and it rises straight up from the plain, though its natural position equally secures it from attack, for the rock surrounds it on all sides. On many parts of this rock you see traces of cloven feet and outlines of beards and of faces, and here and there impressions of backs as of persons who had slipped and rolled down. For they say that Dionysus, when he was trying to storm the place together with Heracles, ordered the Pans to attack it, thinking that they would be strong enough to stand the shock; but they were thunderstruck by the sages and fell one, one way, and another, another; and the rocks as it were took the print of the various postures in which they fell and failed. And they say that they saw a cloud floating round the eminence on which the Indians live and render themselves visible or invisible at will. Whether there were any other gates to the eminence they say they did not know; for the cloud around it did not anywhere allow them to be seen, whether there was an opening in the rampart, or whether on the other hand it was a close-shut fortress.
161. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 447
11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.
162. Clement of Alexandria, Miscellanies, a b c d\n0 '2.15.68 '2.15.68 '2 15\n1 1.15.75.2 1.15.75.2 1 15\n2 1.22.150.1 1.22.150.1 1 22\n3 1.22.150 1.22.150 1 22 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 875
163. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76
1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).",
164. Clement of Alexandria, Extracts From The Prophets, '58 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •law, of moses Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 875
165. Anon., Sifra, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82
166. Diogenes Laertius, Lives of The Philosophers, 5.78 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 112
5.78. And in the official list the year in which he was archon was styled the year of lawlessness, according to this same Favorinus.Hermippus tells us that upon the death of Casander, being in fear of Antigonus, he fled to Ptolemy Soter. There he spent a considerable time and advised Ptolemy, among other things, to invest with sovereign power his children by Eurydice. To this Ptolemy would not agree, but bestowed the diadem on his son by Berenice, who, after Ptolemy's death, thought fit to detain Demetrius as a prisoner in the country until some decision should be taken concerning him. There he lived in great dejection, and somehow, in his sleep, received an asp-bite on the hand which proved fatal. He is buried in the district of Busiris near Diospolis.
167. Cyprian, To Donatus, 3-4 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 94
168. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 8.25 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 309
169. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82
31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו 31a. b who wagered with each other /b and b said: Anyone who will go and aggravate Hillel /b to the point that he reprimands him, b will take four-hundred /b i zuz /i . b One of them said: I will aggravate him. That day /b that he chose to bother Hillel b was Shabbat eve, and Hillel was washing /b the hair on b his head. He went and passed the entrance to /b Hillel’s b house /b and in a demeaning manner b said: Who here is Hillel, who here is Hillel? /b Hillel b wrapped himself /b in a dignified garment b and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. /b Hillel b said to him: Ask, my son, ask. /b The man asked him: b Why are the heads of Babylonians oval? /b He was alluding to and attempting to insult Hillel, who was Babylonian. b He said to him: My son, you have asked a significant question. /b The reason is b because they do not have clever midwives. /b They do not know how to shape the child’s head at birth.,That man b went and waited one hour, /b a short while, b returned /b to look for Hillel, b and said: Who here is Hillel, who here is Hillel? /b Again, Hillel b wrapped himself and went out to greet him. /b Hillel b said to him: My son, what do you seek? /b The man b said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why are the eyes of the residents of Tadmor bleary [ i terutot /i ]? /b Hillel b said to him: My son, you have asked a significant question. /b The reason is b because they live among the sands /b and the sand gets into their eyes.,Once again the man b went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? /b Again, b he, /b Hillel, b wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why do Africans have wide feet? /b Hillel b said to him: You have asked a significant question. /b The reason is b because they live in marshlands /b and their feet widened to enable them to walk through those swampy areas.,That man b said to him: I have many /b more b questions to ask, but I am afraid lest you get angry. /b Hillel b wrapped himself and sat before him, /b and b he said to him: All of /b the b questions that you have to ask, ask /b them. The man got angry and b said to him: Are you Hillel whom they call /b the b i Nasi /i of Israel? He said to him: Yes. He said to him: If /b it b is you, /b then b may there not be many like you in Israel. /b Hillel b said to him: My son, for what /b reason do you say this? The man b said to him: Because I lost four hundred i zuz /i because of you. /b Hillel b said to him: Be vigilant of your spirit /b and avoid situations of this sort. b Hillel is worthy of having you lose four hundred i zuz /i and /b another b four hundred i zuz /i on his account, and Hillel will not get upset. /b , b The Sages taught: /b There was b an incident involving one gentile who came before Shammai. /b The gentile b said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. /b The gentile b said to him: /b With regard to b the Written /b Torah, b I believe you, but /b with regard to b the Oral /b Torah, b I do not believe you. Convert me on condition that you will teach me /b only the b Written Torah. /b Shammai b scolded him and cast him out with reprimand. /b The same gentile b came before Hillel, /b who b converted him /b and began teaching him Torah. b On the first day, he /b showed him the letters of the alphabet and b said to him: i Alef /i , i bet /i , i gimmel /i , i dalet /i . The next day he reversed /b the order of the letters and told him that an i alef /i is a i tav /i and so on. The convert b said to him: But yesterday you did not tell me that. /b Hillel b said to him: /b You see that it is impossible to learn what is written without relying on an oral tradition. b Didn’t you rely on me? /b Therefore, you should b also rely on me /b with regard to the matter b of the Oral /b Torah, and accept the interpretations that it contains.,There was b another incident involving one gentile who came before Shammai /b and b said to /b Shammai: b Convert me on condition that you teach me the entire Torah while I am standing on one foot. /b Shammai b pushed him /b away b with the builder’s cubit in his hand. /b This was a common measuring stick and Shammai was a builder by trade. The same gentile b came before Hillel. He converted him /b and b said to him: /b That b which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b ,There was b another incident involving one gentile who was passing behind the study hall /b and b heard the voice of a teacher who was /b teaching Torah to his students and b saying /b the verse: b “And these are the garments which they shall make: A breastplate, and an i efod, /i /b and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). b The gentile said: These /b garments, b for whom are they /b designated? The students b said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai /b and b said to him: Convert me on condition that you install me /b as High Priest. Shammai b pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b ,Hillel b said to him, /b to the convert: b Is it not /b the way of the world that b only one who knows the protocols [ i takhsisei /i ] /b of royalty b is appointed king? Go /b and b learn the royal protocols /b by engaging in Torah study. b He went and read /b the Bible. b When he reached /b the verse which says: b “And the common man that draws near shall be put to death” /b (Numbers 1:51), the convert b said to /b Hillel: b With regard to whom is the verse speaking? /b Hillel b said to him: Even with regard to David, king of Israel. The convert reasoned an i a fortiori /i inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” /b (Exodus 4:22), and nevertheless b it is written about them: And the common man that draws near shall be put to death; a mere convert who came /b without merit, b with /b nothing more than b his staff and traveling bag, all the more so /b that this applies to him, as well.,The convert b came before Shammai /b and b told him /b that he retracts his demand to appoint him High Priest, saying: b Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel /b and b said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. /b The Gemara relates: b Eventually, the three /b converts b gathered together /b in b one place, /b and b they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b ,The Gemara continues discussing the conduct of the Sages, citing that b Reish Lakish said: What /b is the meaning of b that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, /b the fear of the Lord is his treasure” (Isaiah 33:6)? b Faith; that is the order of i Zera /i ’ i im /i , Seeds, /b in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). b Your times; that is the order of i Moed /i , Festival, /b which deals with the various occasions and Festivals that occur throughout the year. b Strength; that is the order of i Nashim /i , Women. Salvations; that is the order of i Nezikin /i , Damages, /b as one who is being pursued is rescued from the hands of his pursuer. b Wisdom; that is the order of i Kodashim /i , Consecrated Items. And knowledge; that is the order of i Teharot /i , Purity, /b which is particularly difficult to master. b And even /b if a person studies and masters all of these, b “the fear of the Lord is his treasure,” /b it is preeminent.,With regard to the same verse, b Rava said: /b After departing from this world, b when a person is brought to judgment /b for the life he lived in this world, b they say to him /b in the order of that verse: Did b you conduct business faithfully? /b Did b you designate times for Torah /b study? Did b you engage in procreation? Did you await salvation? Did you engage /b in the dialectics of b wisdom /b or understand b one matter from another? And, nevertheless, /b beyond all these, b if the fear of the Lord is his treasure, yes, /b he is worthy, and b if not, no, /b none of these accomplishments have any value. There is b a parable /b that illustrates this. b A person who said to his emissary: Bring a i kor /i of wheat up to the attic for me /b to store there. The messenger b went and brought it up for him. He said to the emissary: /b Did b you mix a i kav /i of i ḥomton /i , /b a preservative to keep away worms, b into it for me? He said to him: No. He said to him: /b If so, it would have been b preferable had you not brought it up. /b of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a i halakha /i that was b taught /b in b the school /b of b Rabbi Yishmael: A person /b who sells wheat b may, /b i ab initio /i , b mix a i kav /i of i ḥomton /i into a i kor /i of grain and need not be concerned /b that by selling it all at the price of grain he will be guilty of theft, as the i kav /i of i ḥomton /i is essential for the preservation of the wheat., b Rabba bar Rav Huna said: Any person who has Torah in him but does not have /b
170. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
24a. ואם אינו ענין לאכילה תנהו ענין לאיסור הנאה,אי מה כאן בשריפה אף כל איסורין שבתורה בשריפה אמר קרא (ויקרא ו, כג) בקדש באש תשרף בקדש בשריפה ואין כל איסורין שבתורה בשריפה,והאי בקדש באש תשרף להכי הוא דאתא האי מיבעי ליה לכדרבי שמעון דתניא רבי שמעון אומר בקדש באש תשרף לימד על חטאת ששורפין אותה בקדש ואין לי אלא זו בלבד פסולי קדשי קדשים ואמורי קדשים קלים מנין תלמוד לומר (וכל) בקדש באש תשרף,אמר ליה רבי יונתן רבך מהאי קרא קאמר לה (שמות כט, לד) ואם יותר מבשר המלואים ומן הלחם עד הבקר וגו' שאין תלמוד לומר לא יאכל ומה תלמוד לומר לא יאכל אם אינו ענין לגופיה דהא כתיב (שמות כט, לד) ושרפת את הנותר באש תנהו ענין לשאר איסורין שבתורה ואם אינו ענין לאכילה תנהו ענין לאיסור הנאה,אי מה כאן בשריפה אף כל איסורין שבתורה בשריפה אמר קרא ושרפת את הנותר נותר בשריפה ואין כל איסורין שבתורה בשריפה,והאי לא יאכל להכי הוא דאתא האי מיבעי ליה לכדרבי אלעזר דאמר ר' אלעזר לא יאכל כי קדש הוא כל שבקדש פסול בא הכתוב ליתן לא תעשה על אכילתו,אמר אביי לעולם מקרא קמא ואיפוך דליכתוב באש תשרף ולא בעי לא תאכל מה תלמוד לומר לא תאכל אם אינו ענין לגופו דנפקא ליה מדרבי אלעזר תנהו ענין לכל איסורין שבתורה ואם אינו ענין לאכילה תנהו ענין לאיסור הנאה,אי מה כאן בשריפה אף כל איסורין שבתורה בשריפה אמר קרא הנותר הנותר בשריפה ואין כל איסורין שבתורה בשריפה,אמר ליה רב פפא לאביי ואימא ליחודי ליה לאו לגופיה הוא דאתא דאי מדרבי אלעזר אין לוקין על לאו שבכללות,אלא אמר רב פפא מהכא (ויקרא ז, יט) והבשר אשר יגע בכל טמא לא יאכל באש ישרף שאין תלמוד לומר לא יאכל מה תלמוד לומר לא יאכל,אם אינו ענין לגופו דהא נפקא ליה מקל וחומר ממעשר הקל ומה מעשר הקל אמרה תורה (דברים כו, יד) לא בערתי ממנו בטמא בשר קדש חמור לא כל שכן,וכי תימא אין מזהירין מן הדין הקישא הוא דכתיב (דברים יב, יז) לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך ובכורות בקרך וגו',מה תלמוד לומר לא יאכל אם אינו ענין לגופו תנהו ענין לכל איסורין שבתורה ואם אינו ענין לאכילה תנהו ענין להנאה,אי מה כאן בשריפה אף כל איסורין שבתורה בשריפה אמר קרא הנותר הנותר בשריפה ואין כל איסורין שבתורה בשריפה,אמר לי' רבינא לרב אשי ואימא לעבור עליו בשני לאוין לאו מי אמר אביי אכל פוטיתא לוקה ארבע,נמלה לוקה חמש 24a. b And if it does not /b apply to b the matter of /b the prohibition against b eating, /b as the prohibition against eating these items has already been mentioned, b apply it to the matter of the prohibition of /b deriving b benefit. /b ,The Gemara continues: b Lest /b one say that the verse indicates that b just as here, /b the sin-offering is disposed of b with burning, so too, all the prohibited /b items b in the Torah /b must be disposed of b with burning, /b therefore b the verse said: “In the sacred place…shall be burnt with fire” /b (Leviticus 6:23). This indicates that only that which is disqualified b in the sacred place /b is disposed of b with burning, but all /b other b prohibited /b items b in the Torah /b need b not /b be disposed of b with burning. /b ,Rabbi Shmuel bar Naḥmani asked: b And did this /b verse: b “In the sacred place…shall be burnt with fire,” come to /b teach b this /b i halakha /i ? b It is needed /b to teach b in accordance with /b the opinion of b Rabbi Shimon, as it was taught /b in a i baraita /i that b Rabbi Shimon says: “In the sacred place…shall be burnt with fire”; /b this b taught that one /b must b burn a /b disqualified b sin-offering in the sacred place, /b and not outside the Temple. b And I have only /b derived b this, /b meaning the sin-offering. b From where do I derive that disqualified offerings of the most sacred order and portions consumed /b on the altar, such as the fats b of offerings of minor sanctity /b that become impure, are burned in the Temple courtyard? b The verse states: “In the sacred place…shall be burnt with fire.” /b This indicates that any disqualified offering must be burned in the sacred place.,The Sage who taught this i halakha /i to Rabbi Shmuel bar Naḥmani b said to him: Rabbi Yonatan, your teacher, said that /b same i halakha /i b from this verse: “And if the flesh of the consecration /b offering, b or of the bread, remains until the morning, /b then you shall burn the leftover with fire; it shall not be eaten, because it is sacred” (Exodus 29:34). b As /b there is b no /b need for b the verse to state: “It shall not be eaten,” what /b is the meaning when b the verse states: “It shall not be eaten”? If it does not refer to the /b subject b matter itself, as it is /b already b written /b explicitly: b “Then you shall burn the leftover with fire,” /b which indicates that one may not eat it, b refer it to the matter of the other prohibitions in the Torah. And if it does not refer to the matter of /b the prohibition against b eating, /b as eating these items is explicitly prohibited, b refer it to the matter of the prohibition of /b deriving b benefit. /b This indicates that it is prohibited for one to derive benefit from any item that it is prohibited for him to eat.,The Gemara continues: b Lest /b one say that the verse indicates that b just as here, /b the sin-offering is disposed of b with burning, so too, all the prohibited /b items b in the Torah, /b from which one may not benefit, must be disposed of b with burning, /b therefore b the verse said: “You shall burn the leftover,” /b indicating that the b leftover /b sacrificial meat must be disposed of b with burning; however, all /b other b prohibitions in the Torah /b need b not /b be disposed of b with burning, /b despite the fact that it is prohibited to derive benefit from them.,The Gemara challenges: b And did this /b phrase: b “It shall not be eaten,” come /b to teach b this /b prohibition against deriving benefit? b This /b phrase b is needed /b to teach b in accordance with /b the opinion of b Rabbi Elazar, as Rabbi Elazar said /b with regard to the statement in the verse: b “It shall not be eaten, because it is sacred,” /b that b the verse comes to place a negative /b mitzva of b eating on whatever has been /b rendered b disqualified in the sacred place. /b In other words, this verse teaches a general i halakha /i that one who eats from offerings that have been disqualified in the Temple transgresses a negative mitzva and is liable to be flogged. It teaches nothing with regard to a prohibition against deriving benefit., b Abaye said: Actually, /b derive this i halakha /i b from the first verse /b cited by Rabbi Yehoshua ben Levi: “And any sin-offering, of which any of the blood is brought into the tent of meeting to make atonement in the sacred place, shall not be eaten; it shall be burnt with fire” (Leviticus 6:23). b And reverse /b the construct of his exposition. b Let /b the verse b write: “It shall be burnt with fire,” and it /b will b not need /b to write: b “Shall not be eaten.” /b For b what /b purpose then does b the verse state: “It shall not be eaten”? If it does not apply to /b the subject b matter itself, as that was /b already b derived from /b the statement of b Rabbi Elazar /b that whatever has been rendered disqualified in the sacred place may not be eaten, b apply it to all /b other b prohibitions in the Torah, /b including leavened bread on Passover and a stoned ox. b And if it does not /b apply to the prohibition against b eating, /b which is written explicitly, then b apply it to the prohibition of /b deriving b benefit. /b ,The Gemara asks: b Lest /b one say that the verse indicates that b just as here, /b the leftover sacrificial meat is disposed of b with burning, so too, all the prohibited /b items b in the Torah, /b from which one may not benefit, must be disposed of b with burning, /b therefore b the verse said: /b “You shall burn b the leftover,” /b indicating that the b leftover /b sacrificial meat must b be /b disposed of b with burning; however, all /b other b prohibited /b items b in the Torah /b need b not /b be disposed of b with burning. /b , b Rav Pappa said to Abaye: And /b why do you hold that the phrase: “You shall not eat,” describing the sin-offering that was sacrificed inside the Sanctuary, is not needed for other purposes? b Say /b that this expression b comes /b in order b to designate a negative /b mitzva for this prohibition b itself. As, if /b this prohibition were derived only b from /b the source quoted by b Rabbi Elazar, /b there will be a prohibition to eat the meat of the sin-offering whose blood was brought into the sanctuary; however, one would not be liable to be flogged for violating it, because b one is not flogged for /b violating b a negative /b mitzva b stated in general terms. /b One is not flogged for violating a negative mitzva that contains several different prohibitions, such as this one, which refers to all disqualified offerings. This is because the negative mitzva is formulated too broadly. Therefore, it is possible to say that when the Torah states: “You shall not eat” with regard to this issue, it is teaching that there is a particular prohibition here and that one is flogged for violating it. If so, the verse cannot indicate a general prohibition against deriving benefit., b Rather, /b this suggestion should be rejected, and b Rav Pappa said /b that one derives this i halakha /i b from here: “And the flesh that touches any impure thing shall not be eaten; it shall be burnt with fire. /b And as for the flesh, every one that is pure may eat of it” (Leviticus 7:19). b As /b there is b no /b need for b the verse to state: “It shall not be eaten,” what /b does it mean when b the verse states: “It shall not be eaten”? /b , b If it does not /b refer to the subject b matter itself, as that /b can be b derived by /b means of b an i a fortiori /i /b inference b from /b the second b tithe, /b the i halakhot /i of b which /b are more b lenient /b than those of offerings, then it must refer to something else. As it is possible to say: b If /b with regard to the second b tithe, which is /b more b lenient /b because it does not have the status of an offering, b the Torah said /b that when one recites the confession over the tithes, when destroying the tithes remaining in one’s possession that had not yet been given to the appropriate recipient, he says: “I have not eaten from it in my mourning, b neither have I removed it while impure” /b (Deuteronomy 26:14), indicating that it is prohibited for one to remove tithes while impure, then with regard to b consecrated meat, /b which is more b stringent, all the more so /b is it b not /b clear that it may not be eaten while a person is impure?, b And if you say /b that there is a general principle that b we do not warn, /b i.e., we may not deduce a prohibition, b through logical derivation /b alone, then one could respond that his issue is not only derived through an i a fortiori /i inference; rather, b it is /b also derived from an analogy based on b a juxtaposition. As it is written: “You may not eat within your gates the tithe of your grain, or of your wine, or of your oil, or the firstborn of your herd /b or of your flock, nor any of your vows which you have vowed, nor your voluntary offerings, nor the offering of your hand” (Deuteronomy 12:17). Since the verse itself juxtaposes tithes to offerings, it indicates that there is a prohibition with regard to offerings just as there is with regard to tithes.,The Gemara continues explaining Rav Pappa’s opinion: For b what purpose /b then does b the verse state: “It shall not be eaten” /b with regard to impure consecrated meat? b If it does not /b apply to b the /b subject b matter /b of this verse b itself, /b as that prohibition is derived from the second tithe, then b apply it to the matter of all prohibited /b items b in the Torah. And if it does not /b apply to the prohibition against b eating, /b since that is clear, b apply it to the prohibition of /b deriving b benefit. /b ,And if you say: b Lest /b one say that the verse indicates that b just as here, /b the meat that became impure in the Temple is disposed of b with burning, so too, all the prohibited /b items b in the Torah /b must be disposed of b with burning, /b therefore b the verse said: “The leftover,” /b indicating b that the leftover /b sacrificial meat must be disposed of b with burning; however, all /b other b prohibited /b items b in the Torah /b need b not /b be disposed of b with burning. /b , b Ravina said to Rav Ashi: And say /b that this expression: “It shall not be eaten,” comes to teach not the prohibition against deriving benefit, but rather that one who transgresses this negative mitzva b violates two prohibitions. /b And there is precedent for such an explanation, as b didn’t Abaye say /b with regard to a parallel case: b If one ate a small water creature /b [ b i putita /i /b ], b he is flogged /b with b four /b sets of lashes because one violates four prohibitions when eating such a creature? Two of these prohibitions are found in the verse that discusses all types of creeping animals: “You shall not make yourselves detestable with any swarming thing that swarms, neither shall you make yourselves impure with them, that you should be defiled by them” (Leviticus 11:43). A third prohibition applies to creeping animals that live in the water, as the verses say: “And all that have neither fins nor scales…They shall be a detestable thing unto you; you shall not eat of their flesh” (Leviticus 11:10–11). A fourth prohibition is cited in the verse: “And whatever does not have fins and scales you shall not eat; it is impure unto you” (Deuteronomy 14:10).,Similarly, if one ate b an ant, he is flogged /b with b five /b sets of lashes, two sets for the previously mentioned prohibitions of eating a creeping animal, a third based on the verse: “And every creeping thing that swarms upon the earth is a detestable thing; it shall not be eaten” (Leviticus 11:41), and a fourth based on the verse: “All creeping things that swarm upon the earth, them you shall not eat; for they are a detestable thing” (Leviticus 11:42). A fifth prohibition is stated in the verse: “You shall not make yourselves impure through every creeping thing that swarms upon the earth” (Leviticus 11:44).
171. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
32a. b And he would make a space above and a space below /b the text b and would prepare the passages of /b the i mezuza /i in the b open /b manner, i.e., he would begin the second passage on the line following the end of the first passage. b I said to him: My teacher, /b for b what reason /b do you prepare the passages in the open manner, when in a Torah scroll those same passages are written in the closed manner? b He said to me: Since /b the passages b are not adjacent /b to one another b in the Torah, /b as the first passage is Deuteronomy 6:4–9 and the second is Deuteronomy 11:13–21, I prepare them as open passages.,The Gemara continues: b And Rav Ḥael says /b that b Rav says: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Shimon ben Elazar. What, is it not /b correct that Rav stated this b with regard to /b Rabbi Shimon ben Elazar’s opinion that one prepares the passages in the b open /b manner? This would present a difficulty to the opinion of Rav Huna, Rav’s student, who wrote them in the closed manner.,The Gemara answers: b No; /b he meant that the i halakha /i is in accordance with the opinion of Rabbi Shimon ben Elazar b with regard to /b the b space /b that one must leave above and below the text. The Gemara asks: b And how much space /b must one leave? b Rav Menashya bar Ya’akov says, and some say /b it is b Rav Shmuel bar Ya’akov /b who b says: /b The space b of a full scribe’s clip [ i atba /i ], /b with which the sheets of parchment are held., b Abaye said to Rav Yosef: And you, do you not hold that when Rav said /b that the i halakha /i is in accordance with the opinion of Rabbi Shimon ben Elazar he was referring b to /b the b space, /b not the manner of writing the passages? b But Rav is of /b the opinion that an established b custom /b must be observed, b and nowadays the general custom /b is to write the passages of the i mezuza /i b in /b the b closed /b manner.,The Gemara provides the source that according to Rav one must observe established customs. i Ḥalitza /i is the ritual that frees the widow of a childless man from the obligation to enter into levirate marriage with her late husband’s brother. This ceremony involves the widow removing her brother-in-law’s sandal from his foot. Rabba spoke of the importance of observing customs in that context, b as Rabba says /b that b Rav Kahana says /b that b Rav says: If Elijah comes and says /b that b one performs i ḥalitza /i with a shoe, /b the Sages b listen to him. /b But if he says that b one may not perform i ḥalitza /i with a sandal, they do not listen to him, as the people are already accustomed /b to performing i ḥalitza /i b with a sandal. /b ,The Gemara presents another version of Rav’s statement: b And Rav Yosef says /b that b Rav Kahana says /b that b Rav says: If Elijah comes and says /b that b one may not perform i ḥalitza /i with a shoe, /b the Sages b listen to him; /b if he says that b one may not perform i ḥalitza /i with a sandal, they do not listen to him, as the people are already accustomed /b to performing i ḥalitza /i b with a sandal. /b ,Abaye continues: b And we say, /b when discussing these versions of his statement: b What /b is the difference b between /b these two versions of his statement? The b difference is /b whether one may use b a shoe i ab initio /i . /b In any case, according to both statements Rav maintains that a custom must be observed, and the custom in this case is to write the passages in a closed manner. b Rather, /b must one b not conclude from it /b that when Rav says that the i halakha /i is in accordance with the opinion of Rabbi Shimon ben Elazar he was speaking b of /b the b space, /b not the manner of preparing the passages? The Gemara affirms: b Conclude from it /b that this is correct.,§ b Rav Naḥman bar Yitzḥak said: /b It is b a mitzva /b i ab initio /i b to prepare /b the passages of a i mezuza /i in the b closed /b manner, b but if one prepared them /b in the b open /b manner, it is b permitted /b to use the i mezuza /i . b And what is Rabbi Shimon ben Elazar saying /b when he says that Rabbi Meir would prepare the passages in the b open /b manner? He means that one may prepare them b even /b in the b open /b manner.,The Gemara suggests: b Let us say /b that a i baraita /i b supports his /b opinion: b Similarly, /b just as one may not convert phylacteries of the head into phylacteries of the arm, with regard to b a Torah scroll that became worn and /b parchment of b phylacteries that became worn, one may not fashion them into a i mezuza /i /b by excising the relevant passages, despite the fact that the Torah passages of a i mezuza /i appear in them. This is prohibited b because one does not reduce /b the sanctity of an item b from /b a level of b greater sanctity, /b that of a Torah scroll or phylacteries, b to /b a level of b lesser sanctity, /b that of a i mezuza /i . The Gemara infers from this i baraita /i : If it were permitted to b reduce /b the sanctity of an item from a level of greater sanctity to a level of lesser sanctity, one could b fashion /b a i mezuza /i from a Torah scroll.,The Gemara explains the proof: But b why /b is that the i halakha /i , when b here, /b in a Torah scroll, the passages are prepared in the b closed /b manner, b but there, /b in a i mezuza /i , the passages are prepared in the b open /b manner? Evidently, it is permitted to write a i mezuza /i with the passages prepared in the closed manner. The Gemara refutes this proof: b Perhaps /b one should infer from the i baraita /i that were it not for the fact that it is prohibited to reduce the sanctity of an item from a level of greater sanctity to a level of lesser sanctity, one would be allowed b to complete /b a line or two of a i mezuza /i by sewing to it those lines from a Torah scroll or parchment of phylacteries that became worn, but one may not fashion an entire i mezuza /i from a sheet of a Torah scroll or parchment of phylacteries, as the passages in a Torah scroll and phylacteries are prepared in the closed manner.,The Gemara asks another question: The i baraita /i indicates b that /b if it were permitted to b reduce /b the sanctity of an item from a level of greater sanctity to a level of lesser sanctity, one could b fashion /b a i mezuza /i from phylacteries. b But isn’t it taught /b in a i baraita /i that it is b a i halakha /i /b transmitted b to Moses from Sinai /b that the passages of b phylacteries /b are written b on parchment, /b the outer layer of an animal’s hide, b and /b the passages of b a i mezuza /i /b are written b on i dokhsostos /i , /b the inner layer, and when writing on b parchment, /b one writes b on the side of /b the hide that faced the b flesh; /b when writing on b i dokhsostos /i , /b one writes b on the side of /b the hide on which there was b hair? /b How, then, can one use the other side of the hide for a i mezuza /i ? The Gemara answers that this requirement is of i dokhsostos /i for a i mezuza /i is stated b as a mitzva, /b but it is not indispensable.,The Gemara asks: b But isn’t it taught /b in a i baraita /i that if one b changed /b between parchment and i dokhsostos /i , the item is b unfit? /b The Gemara responds that this i baraita /i is referring b to phylacteries /b that one wrote on i dokhsostos /i in the manner of a i mezuza /i , not to a i mezuza /i which one wrote on parchment. The Gemara raises a further difficulty: b But isn’t it taught /b in a i baraita /i that if one b changed whether in this /b manner b or in that /b manner, it is b unfit? /b The Gemara explains that this i baraita /i does not mean that one changed either in the case of phylacteries or a i mezuza /i . Rather, both b this /b manner b and that /b manner are referring b to phylacteries, and this /b case is b where one wrote them on parchment /b but b on the side of /b the hide on which there was b hair, /b not on the side that faced the flesh, b and that /b
172. Eusebius of Caesarea, Ecclesiastical History, 5.8.11 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 164
5.8.11. Shortly after he adds:For before the Romans had established their empire, while the Macedonians were still holding Asia, Ptolemy, the son of Lagus, being desirous of adorning the library which he had founded in Alexandria with the meritorious writings of all men, requested the people of Jerusalem to have their Scriptures translated into the Greek language.
173. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
24b. הכא נמי איכא נצויי אביו ונצויי רבו:,פוחח פורס על שמע וכו': בעא מיניה עולא בר רב מאביי קטן פוחח מהו שיקרא בתורה,אמר ליה ותיבעי לך ערום ערום מאי טעמא לא משום כבוד צבור הכא נמי משום כבוד צבור:,סומא פורס על שמע וכו': תניא אמרו לו לרבי יהודה הרבה צפו לדרוש במרכבה ולא ראו אותה מימיהם,ור' יהודה התם באבנתא דליבא תליא מילתא והא קא מיכוין וידע הכא משום הנאה הוא והא לית ליה הנאה,ורבנן אית ליה הנאה כרבי יוסי דתניא א"ר יוסי כל ימי הייתי מצטער על מקרא זה (דברים כח, כט) והיית ממשש בצהרים כאשר ימשש העור באפלה וכי מה אכפת ליה לעור בין אפילה לאורה,עד שבא מעשה לידי פעם אחת הייתי מהלך באישון לילה ואפלה וראיתי סומא שהיה מהלך בדרך ואבוקה בידו אמרתי לו בני אבוקה זו למה לך אמר לי כל זמן שאבוקה בידי בני אדם רואין אותי ומצילין אותי מן הפחתין ומן הקוצין ומן הברקנין:, big strongמתני׳ /strong /big כהן שיש בידיו מומין לא ישא את כפיו ר' יהודה אומר אף מי שהיו ידיו צבועות סטיס לא ישא את כפיו מפני שהעם מסתכלין בו:, big strongגמ׳ /strong /big תנא מומין שאמרו בפניו ידיו ורגליו אמר ר' יהושע בן לוי ידיו בוהקניות לא ישא את כפיו תניא נמי הכי ידיו בוהקניות לא ישא את כפיו עקומות עקושות לא ישא את כפיו,אמר רב אסי חיפני (ובשיני) לא ישא את כפיו תניא נמי הכי אין מורידין לפני התיבה לא אנשי בית שאן ולא אנשי בית חיפה ולא אנשי טבעונין מפני שקורין לאלפין עיינין ולעיינין אלפין,אמר ליה רבי חייא לר' שמעון בר רבי אלמלי אתה לוי פסול אתה מן הדוכן משום דעבי קלך אתא אמר ליה לאבוה אמר ליה זיל אימא ליה כשאתה מגיע אצל (ישעיהו ח, יז) וחכיתי לה' לא נמצאת מחרף ומגדף,אמר רב הונא זבלגן לא ישא את כפיו והא ההוא דהוה בשיבבותיה דרב הונא והוה פריס ידיה ההוא דש בעירו הוה תניא נמי הכי זבלגן לא ישא את כפיו ואם היה דש בעירו מותר,א"ר יוחנן סומא באחת מעיניו לא ישא את כפיו והא ההוא דהוה בשיבבותיה דרבי יוחנן דהוה פריס ידיה ההוא דש בעירו הוה תניא נמי הכי סומא באחת מעיניו לא ישא את כפיו ואם היה דש בעירו מותר:,ר"י אומר מי שהיו ידיו צבועות לא ישא את כפיו: תנא אם רוב אנשי העיר מלאכתן בכך מותר:, big strongמתני׳ /strong /big האומר איני עובר לפני התיבה בצבועין אף בלבנים לא יעבור בסנדל איני עובר אף יחף לא יעבור,העושה תפלתו עגולה סכנה ואין בה מצוה נתנה על מצחו או על פס ידו הרי זו דרך המינות ציפן זהב ונתנה על בית אונקלי שלו ה"ז דרך החיצונים:, big strongגמ׳ /strong /big מ"ט חיישינן שמא מינות נזרקה בו:,העושה תפלתו עגולה סכנה ואין בה מצוה: לימא תנינא להא דתנו רבנן תפלין מרובעות הלכה למשה מסיני ואמר רבא בתפרן ובאלכסונן,אמר רב פפא מתניתין דעבידא כי אמגוזא:, big strongמתני׳ /strong /big האומר 24b. b Here, also, /b according to Rabba bar Shimi, b it is /b to prevent b his father or teacher /b from b quarreling. /b ,§ We learned in the mishna: b One whose limbs are exposed [ i poḥe’aḥ /i ] may recite the /b introductory prayers and b blessing /b before b i Shema /i /b and translate the Torah reading into Aramaic, but he may not read from the Torah. b Ulla bar Rav raised a dilemma before Abaye: What is /b the i halakha /i with regard to whether b a minor whose limbs are exposed /b may b read from the Torah? /b Can it be argued that a minor’s bare limbs do not fall under the category of nakedness, and therefore it is permitted for him to read the Torah despite the fact that parts of his body are exposed?,Abaye b said to him: And /b according to this reasoning, b raise the dilemma /b with regard to a minor who is totally b naked. What is the reason that /b a minor who is b naked may not /b read the Torah? It is b due to respect for the public. Here, too, /b a i poḥe’aḥ /i may not read from the Torah b due to respect for the public. /b ,The mishna continues: One who is b blind may recite the /b introductory prayers and b blessing /b before b i Shema /i , /b and he may also translate the Torah reading into Aramaic. Rabbi Yehuda says: Anyone who has not seen the luminaries in his life may not recite the first of the blessings before i Shema /i , which is the blessing over the luminaries. b It is taught /b in a i baraita /i that b they said to Rabbi Yehuda: Many have seen /b enough with their mind b to expound upon the /b Divine b Chariot, although they have never /b actually b seen it. /b Similarly, even one who has never seen the luminaries may recite the blessing., b And /b how does b Rabbi Yehuda /b counter this argument? He can say that b there, /b with regard to the Chariot, b the matter depends upon the heart’s comprehension, and one can concentrate /b his mind b and understand /b the Chariot even if he has never actually seen it. But b here, /b with regard to the luminaries, the blessing is recited b due to the benefit /b one derives from them, b and /b one who is blind b does not derive /b any b benefit /b from them, and therefore he may not recite a blessing over them., b And the Rabbis /b maintain that even a blind man b derives benefit /b from the luminaries, b in accordance with /b the opinion of b Rabbi Yosei, as it is taught /b in a i baraita /i that b Rabbi Yosei said: All of my life I was troubled by this verse, /b which I did not understand: b “And you shall grope at noon as the blind man gropes in the darkness” /b (Deuteronomy 28:29). I was perplexed: b What /b does it b matter to a blind /b person b whether /b it is b dark or light? /b He cannot see in any event, so why does the verse speak about a blind man in the darkness?,I continued to ponder the matter b until /b the following b incident occurred to me. I was once walking in the absolute darkness of the night, and I saw a blind man who was walking on /b his b way with a torch in his hands. I said to him: My son, why do you /b need b this torch /b if you are blind? b He said to me: As long as I have a torch in my hand, people see me and save me from the pits and the thorns and the thistles. /b Even a blind man derives at least indirect benefit from the light, and therefore he may recite the blessing over the heavenly luminaries., strong MISHNA: /strong b A priest who has blemishes on his hands may not lift his hands /b to recite the Priestly Benediction. Because of his blemish, people will look at his hands, and it is prohibited to look at the hands of the priests during the Priestly Benediction. b Rabbi Yehuda says: Even one whose hands were colored with i satis /i , /b a blue dye, b may not lift his hands /b to recite the Priestly Benediction b because the congregation will look at him. /b , strong GEMARA: /strong It is b taught /b in a i baraita /i : b The blemishes that /b the Sages b said /b disqualify a priest from reciting the Priestly Benediction include any blemishes found b on his face, hands, and feet, /b but not blemishes that are not visible to others. b Rabbi Yehoshua ben Levi said: /b If b his hands are spotted /b with white blotches, b he may not lift his hands /b to recite the Priestly Benediction. The Gemara notes that b this is also taught /b in a i baraita /i : If a priest’s b hands are spotted, he may not lift his hands /b to recite the Priestly Benediction. Similarly, if his hands are b curved /b inward b or bent /b sideways, b he may not lift his hands /b to recite the Priestly Benediction.,Apropos the previous discussion, b Rav Asi said: /b A priest b from Haifa or Beit She’an may not lift his hands /b to recite the Priestly Benediction, as he does not know how to properly pronounce the guttural letters. b This is also taught /b in a i baraita /i : b One may not allow the people of Beit She’an, nor the people of Beit Haifa, nor the people of Tivonin to pass before the ark /b in order to lead the service b because they pronounce i alef /i as i ayin /i and i ayin /i as i alef /i , /b and they thereby distort the meaning of the prayers.,The Gemara relates that b Rabbi Ḥiyya /b once b said to Rabbi Shimon, son of Rabbi /b Yehuda HaNasi: b If you were a Levite, you would be disqualified from /b singing on b the platform /b in the Temple courtyard b because your voice is thick. /b offended by this remark, Rabbi Shimon b went and told his father, /b Rabbi Yehuda HaNasi, what Rabbi Ḥiyya had said. Rabbi Yehuda HaNasi b said to him: Go /b and b say to him: When you /b study and b reach /b the verse: b “And I will wait upon [ i veḥikkiti /i ] the Lord” /b (Isaiah 8:17), b will you not be a maligner and a blasphemer? /b Rabbi Ḥiyya, who was from Babylonia, was unable to differentiate between the letters i ḥet /i and i heh /i , and he would therefore pronounce the word i veḥikkiti /i as i vehikkiti /i , which means: And I will strike., b Rav Huna said: /b A priest b whose eyes /b constantly b run /b with tears b may not lift his hands /b to recite the Priestly Benediction. The Gemara asks: b Wasn’t there a certain /b priest with this condition b in the neighborhood of Rav Huna, and he would spread his hands /b and recite the Priestly Benediction? The Gemara answers: b That /b priest b was a familiar /b figure b in his town. /b Since the other residents were accustomed to seeing him, he would not draw their attention during the Priestly Benediction. b This is also taught /b in a i baraita /i : b One whose eyes run should not lift his hands /b to recite the Priestly Benediction, b but if he is a familiar /b figure b in his town, he is permitted /b to do so., b Rabbi Yoḥa said: One who is blind in one eye may not lift his hands /b to recite the Priestly Benediction because people will gaze at him. The Gemara asks: b Wasn’t there a certain /b priest who was blind in one eye b in the neighborhood of Rabbi Yoḥa, and he would lift his hands /b and recite the Priestly Benediction? The Gemara answers: b That /b priest b was a familiar /b figure b in his town, /b and therefore he would not attract attention during the Priestly Benediction. b This is also taught /b in a i baraita /i : b One who is blind in one eye may not lift his hands /b and recite the Priestly Benediction, b but if he is a familiar /b figure b in his town, he is permitted /b to do so.,We learned in the mishna that b Rabbi Yehuda said: One whose hands are colored should not lift his hands /b to recite the Priestly Benediction. It was b taught /b in a i baraita /i : b If most of the townspeople are engaged in this occupation, /b dyeing, b he is permitted /b to recite the Priestly Benediction, as the congregation will not pay attention to his stained hands., strong MISHNA: /strong b One who says: I will not pass before the ark /b to lead the prayer service b in colored /b garments, b may not pass /b before the ark to lead the prayer service b even in white /b garments. There is concern that one who insists on wearing clothing of a specific color during his prayers is a heretic and therefore unfit to lead the service. Similarly, if one says: b I will not pass /b before the ark b wearing sandals, he may not pass /b before it b even barefoot, /b as he is not acting in accordance with the teachings of the Sages., b One who constructs his phylacteries /b in b a round /b shape exposes himself to b danger /b during times of persecution, when foreign governments impose a ban on the mitzva of phylacteries, b and /b yet he does b not /b fulfill the b mitzva /b to don phylacteries, as phylacteries must be square. b If one placed /b the phylacteries worn on the head b on his forehead, /b and not in its proper place above his hairline, b or /b if he placed the phylacteries worn on the arm b on his palm, /b and not on his biceps, b this is the way of the heretics, /b i.e., those who reject the tradition of the Sages with regard to the proper placement of the phylacteries. If b one plated /b his phylacteries b with gold or placed /b the phylacteries worn on the arm b on /b the outside of b his sleeve [ i unkeli /i ], this is the way of the outsiders, /b i.e., those who do not take part in the traditions of the Jewish people., strong GEMARA: /strong b What is the reason /b that one who wishes to pray only with white clothes or barefoot is not permitted to lead the prayer? b We are concerned that perhaps he has been imbued with heresy, /b as these are the practices of idolaters. He is therefore barred from leading the service.,We learned in the mishna: b One who constructs his phylacteries /b in b a round /b shape exposes himself to b danger and /b does b not /b fulfill the b mitzva /b to don phylacteries. The Gemara comments: b Let us say /b that b we /b already b learned /b in this mishna b that which the Sages taught /b in a i baraita /i : The requirement that b phylacteries /b must be b square is a i halakha /i /b transmitted b to Moses from Sinai. And Rava said /b about this: Square means b along their seams and their diagonals [ i alakhso /i ], /b i.e., they must be perfectly square. It would seem that all this was already stated in the mishna, which says that round phylacteries are disqualified., b Rav Pappa said: /b It is possible to understand that b the mishna /b is referring to phylacteries b that one constructed /b to be round b like a nut, /b i.e., in the shape of a ball. However, the mishna does not indicate that the phylacteries must be square, as it does not address the case of phylacteries that are rounded but not a true sphere., strong MISHNA: /strong If b one says /b in his prayers:
174. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
3a. חייב בשמחה ואת שאינו לא שומע ולא מדבר ושוטה וקטן פטורין אף מן השמחה הואיל ופטורין מכל מצות האמורות בתורה מאי שנא לענין ראיה דפטירי ומאי שנא לענין שמחה דמחייבי,לענין ראיה גמר ראיה ראיה מהקהל דכתיב (דברים לא, יב) הקהל את העם האנשים והנשים והטף וכתיב (דברים לא, יא) בבא כל ישראל לראות,והתם מנלן דכתיב (דברים לא, יב) למען ישמעו ולמען ילמדו ותניא למען ישמעו פרט למדבר ואינו שומע ולמען ילמדו פרט לשומע ואינו מדבר,למימרא דכי לא משתעי לא גמר והא הנהו תרי אילמי דהוו בשבבותיה דרבי בני ברתיה דרבי יוחנן בן גודגדא ואמרי לה בני אחתיה דרבי יוחנן דכל אימת דהוה עייל רבי לבי מדרשא הוו עיילי ויתבי קמייהו ומניידי ברישייהו ומרחשין שפוותייהו,ובעי רבי רחמי עלייהו ואיתסו ואשתכח דהוו גמירי הלכתא וספרא וספרי וכולה הש"ס,אמר מר זוטרא קרי ביה למען ילמדו רב אשי אמר ודאי למען ילמדו הוא דאי סלקא דעתך למען ילמדו וכיון דלא משתעי לא גמר וכיון דלא שמע לא גמר,האי מלמען ישמעו נפקא אלא ודאי למען ילמדו הוא,אמר ר' תנחום חרש באזנו אחת פטור מן הראיה שנאמר (דברים לא, יא) באזניהם,והאי באזניהם מבעי ליה באזניהם דכולהו ישראל ההוא מנגד כל ישראל נפקא אי מנגד כל ישראל הוה אמינא אע"ג דלא שמעי כתב רחמנא באזניהם והוא דשמעי,ההוא מלמען ישמעו נפקא,אמר רבי תנחום חיגר ברגלו אחת פטור מן הראיה שנאמר רגלים,והא רגלים מבעי ליה פרט לבעלי קבין ההוא מפעמים נפקא דתניא פעמים אין פעמים אלא רגלים וכן הוא אומר (ישעיהו כו, ו) תרמסנה רגל רגלי עני פעמי דלים ואומר (שיר השירים ז, ב) מה יפו פעמיך בנעלים בת נדיב,דרש רבא מאי דכתיב מה יפו פעמיך בנעלים בת נדיב כמה נאין רגליהן של ישראל בשעה שעולין לרגל בת נדיב בתו של אברהם אבינו שנקרא נדיב שנאמר (תהלים מז, י) נדיבי עמים נאספו עם אלהי אברהם אלהי אברהם ולא אלהי יצחק ויעקב אלא אלהי אברהם שהיה תחילה לגרים,אמר רב כהנא דרש רב נתן בר מניומי משום ר' תנחום מאי דכתיב (בראשית לז, כד) והבור רק אין בו מים משמע שנאמר והבור רק איני יודע שאין בו מים אלא מים אין בו אבל נחשים ועקרבים יש בו,ת"ר מעשה ברבי יוחנן בן ברוקה ורבי אלעזר (בן) חסמא שהלכו להקביל פני ר' יהושע בפקיעין אמר להם מה חידוש היה בבית המדרש היום אמרו לו תלמידיך אנו ומימיך אנו שותין אמר להם אף על פי כן אי אפשר לבית המדרש בלא חידוש,שבת של מי היתה שבת של ר' אלעזר בן עזריה היתה ובמה היתה הגדה היום אמרו לו בפרשת הקהל ומה דרש בה,(דברים לא, יב) הקהל את העם האנשים והנשים והטף אם אנשים באים ללמוד נשים באות לשמוע טף למה באין כדי ליתן שכר למביאיהן אמר להם מרגלית טובה היתה בידכם ובקשתם לאבדה ממני,ועוד דרש (דברים כו, יז) את ה' האמרת היום וה' האמירך היום,אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם אתם עשיתוני חטיבה אחת בעולם דכתיב (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר 3a. they are b obligated in rejoicing. And one who does not hear and does not speak, an imbecile, and a minor are /b all b exempt even from rejoicing, since they are exempt from all the mitzvot mentioned in the Torah. /b The Gemara asks: b What is different with regard to /b the mitzva of b appearance, that /b a deaf person and a mute b are exempt /b from this mitzva? b And what is different with regard to /b the mitzva of b rejoicing, that they are obligated? /b ,The Gemara explains: b With regard to /b their exemption from the obligation of b appearance, /b the i tanna /i b derives /b this i halakha /i by means of a verbal analogy between the term b appearance /b stated with regard to the mitzva of appearance at the Temple on the pilgrim Festival and the term b appearance /b stated with regard to the mitzva b of assembly, /b i.e., the obligation to assemble in the Temple on i Sukkot /i in the year following the Sabbatical Year. b As it is written, /b with regard to the mitzva of assembly: b “Assemble the people, the men and the women and the little ones” /b (Deuteronomy 31:12), b and it is written /b in that context: b “When all of Israel come to appear” /b (Deuteronomy 31:11). Just as a deaf person and a mute are not obligated to attend the assembly, they are likewise exempt from appearing in the Temple on the Festivals.,The Gemara asks: b And there, /b with regard to the mitzva of assembly, b from where do we /b derive that a deaf person and a mute are exempt? b As it is written /b there: b “That they may hear, and that they may learn” /b (Deuteronomy 31:12), b and it is taught /b in a i baraita /i that the phrase b “that they may hear” excludes one who speaks but does not hear; /b and the phrase b “and that they may learn” excludes one who hears but does not speak, /b as he is unable to learn.,The Gemara asks: b Is that to say that one who /b is b not /b able to b speak /b is b not /b able to b learn? But /b consider the following incident. There were b two mute people who were in the neighborhood of Rabbi /b Yehuda HaNasi. They were the b sons of the daughter of Rabbi Yoḥa ben Gudgeda, and some say /b that they were the b sons of the sister of Rabbi Yoḥa /b ben Gudgeda. b Whenever Rabbi /b Yehuda HaNasi b would enter the study hall they would /b also b enter and sit before /b the Sages, b and they would nod their heads /b as if they understood b and move their lips. /b , b And Rabbi /b Yehuda HaNasi b prayed for /b God to have b mercy upon them, and they were healed. And it was discovered that they had learned /b and were proficient in b i halakha /i , /b i.e., Mishna; b i Sifra /i , /b the halakhic midrash on Leviticus; b i Sifrei /i , /b the halakhic midrash on Numbers and Deuteronomy; b and the entire Talmud. /b This shows that those who cannot speak are able to learn., b Mar Zutra said /b that one should b read into /b the verse: b That they may teach [ i yelamdu /i ], /b instead of: “That they may learn [ i yilmedu /i ]” (Deuteronomy 31:12). Even if a mute person is able to learn he cannot teach others. b Rav Ashi said /b that the verse b is certainly /b to be read: b That they may teach. As, if it enters your mind /b that one should read: b “That they may learn,” /b as it is written, b and /b you will explain that b since he is not /b able to b speak he /b is b not /b able to b learn, /b and similarly the reason for the exemption of a deaf person is that b since he is not /b able to b hear he is not /b able to b learn, /b you will have erred. According to this interpretation, it is clear from the context that a deaf person is exempted by the phrase: “That they may hear,” not merely due to his lack of hearing but because his inability to hear prevents him from learning.,However, this is incorrect, for if so, b this /b exemption of a mute could also be b derived from: “That they may hear,” /b as the verse has already taught the basic principle that anyone who cannot learn is not obligated in the mitzva of assembly. b Rather, /b the verse b is certainly /b to be read as: b “That they may teach,” /b which indicates that although a mute is able to learn himself, and therefore he is not exempted by the previous verse, he is nevertheless exempt because he is unable to teach others., b Rabbi Tanḥum said: One who is deaf in one ear is exempt from /b the mitzva of b appearance /b in the Temple, b as it is stated /b with regard to the mitzva of assembly: “When all Israel comes to appear before the Lord your God in the place that He shall choose, you shall read this law before all Israel b in their ears” /b (Deuteronomy 31:11). This verse indicates that the obligation of assembly applies only to those who can hear with both ears. Since the two mitzvot are connected by verbal analogy, as explained above, this i halakha /i applies to the mitzva of appearance as well.,The Gemara asks: b But this /b phrase: b “In their ears,” is necessary /b to teach that the reading of the Torah at the assembly must enter b the ears of the entire Jewish people. /b Consequently, it cannot serve as the source of the i halakha /i concerning one who is deaf in one ear. The Gemara answers: b That /b i halakha /i , that the reading of the Torah must be heard by the entire Jewish people, b is derived from /b the phrase: b “Before all Israel” /b (Deuteronomy 31:11). The Gemara asks: b If /b that i halakha /i were derived b from: “Before all Israel,” I would say /b that the mitzva applies b even though they cannot hear; /b therefore, b the Merciful One writes: “In their ears,” and that /b indicates that b they /b must be able to b hear. /b If so, this phrase is not available for deriving the i halakha /i of someone who is deaf in one ear.,The Gemara answers: b That /b i halakha /i , that the people must hear, b is derived from: “That they may hear” /b (Deuteronomy 31:12). Therefore, the phrase: “In their ears,” is not required for that purpose. Rather, it teaches that only those who can hear with both ears are obligated in the mitzva of assembly, and by extension, in the mitzva of appearance as well., b Rabbi Tanḥum said: One who is lame in one leg is exempt from /b the mitzva of b appearance, as it is stated: /b “Three b times [ i regalim /i ] /b shall you keep a feast for Me in the year” (Exodus 23:14).Since the term for feet is i raglayim /i , it can be inferred from here that the obligation to ascend involves the use of both of one’s legs.,The Gemara asks: b But /b the term b “ i regalim /i ” is necessary /b to b exclude people with artificial legs. /b Although these people are capable of walking, as they do not have two natural legs they are exempt from ascending to the Temple. The Gemara responds: b That /b i halakha /i is b derived from: /b “Three b occasions [ i pe’amim /i ] /b in the year all your males will appear before the Lord God” (Exodus 23:17). The term i pe’amim /i can also mean legs, b as it is taught /b in a i baraita /i , with regard to the term b “ i pe’amim /i ”: i Pe’amim /i means nothing other /b than b legs. And so it says: “The foot shall tread it down, even the feet of the poor and the steps [ i pa’amei /i ] of the needy” /b (Isaiah 26:6), b and it says: “How beautiful are your feet [ i fe’amayikh /i ] in sandals, daughter of the prince” /b (Song of Songs 7:2).,With regard to the aforementioned verse, b Rava taught: What is /b the meaning of that b which is written: “How beautiful are your feet in sandals, daughter of the prince [ i nadiv /i ]”? How pleasant are the feet [ i raglehen /i ] of the Jewish people when they ascend to /b Jerusalem b on the pilgrimage Festival [ i regel /i ]. “Daughter of the prince”: /b this is referring to b the daughter of Abraham our father who is called a prince, as it is stated: “The princes of the peoples are gathered together, the people of the God of Abraham” /b (Psalms 47:10). The Gemara asks: Is God only b “the God of Abraham,” and not the God of Isaac and Jacob? Rather, /b the verse mentions b “the God of Abraham,” as /b he b was the first of the converts. /b Abraham was the first prince, as all converts who follow in his path are called “the princes of the peoples.”,The Gemara cites another statement of Rabbi Tanḥum. b Rav Kahana said /b that b Rabbi Natan bar Manyumi taught in the name of Rabbi Tanḥum: What is /b the meaning of b that which is written /b with regard to Joseph: “And they took him, and cast him into the pit; b and the pit was empty, there was no water in it” /b (Genesis 37:24). b By inference from that which is stated: “And the pit was empty,” don’t I know that there was no water in it? Rather, /b this teaches that b there was no water in it, but there were snakes and scorpions in it. /b ,§ b The Sages taught: /b There was b an incident involving Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in. /b Rabbi Yehoshua b said to them: What novel /b idea b was /b taught b today in the study hall? They said to him: We are your students and we drink /b from b your water, /b i.e., all of our Torah knowledge comes from you, and therefore how can we tell you something you have not already learned? b He said to them: Even so, there cannot be a study hall without a novelty. /b ,He asked them: b Whose week was it, /b i.e. who was the lecturer this week? They said to him: b It was Rabbi Elazar ben Azarya’s week. /b He inquired: b And on what /b subject b was the lecture today? They said to him: /b He spoke b about the portion of /b the mitzva of b assembly. /b Rabbi Yehoshua persisted: b And what /b verse b did he interpret homiletically with regard to /b this mitzva?,They said to him that Rabbi Elazar ben Azarya interpreted the following verse: b “Assemble the people, the men and the women and the little ones” /b (Deuteronomy 31:12). This verse is puzzling: b If men come to learn, /b and b women, /b who might not understand, b come /b at least b to hear, why do the little ones come? /b They come b in order /b for God to b give a reward to those who bring them, /b i.e., God credits those who bring their children to the assembly. Rabbi Yehoshua b said to them: /b This b good pearl /b of wisdom b was in your hands, and you tried to conceal it from me? /b ,Upon seeing that Rabbi Yehoshua was pleased to hear this idea, Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma said to him: b Additionally, /b Rabbi Elazar b interpreted /b the following verses b homiletically: “You have affirmed, this day, /b that b the Lord /b is your God, and that you will walk in His ways and keep His statutes, His mitzvot, and His ordices, and listen to His voice. b And the Lord has affirmed you, this day, /b to be His treasure, as He promised you, and that you should keep all His mitzvot” (Deuteronomy 26:17–18).,Rabbi Elazar explained: b The Holy One, Blessed be He, said to the Jewish people: You have made Me a single entity in the world, /b as you singled Me out as separate and unique. b And /b therefore b I will make you a single entity in the world, /b as you will be a treasured nation, chosen by God. b You have made Me a single entity in the world, as it is written: “Hear, O Israel, the Lord our God, the Lord is One” /b (Deuteronomy 6:4). b And /b therefore b I will make you a single entity in the world, as it is stated: /b
175. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 99
26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה 26b. On a similar note, b the Sages taught /b in a i baraita /i : b One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in /b the evening prayer b two /b i Amida /i prayers b on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday /b i Amida /i prayers in the evening prayer b at the conclusion of Shabbat. He recites i havdala /i [ /b the prayer of b distinction] /b between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the i Amida, /i which is: Who graciously grants knowledge, b in the first /b prayer, as it is the actual evening prayer, b but he does not recite i havdala /i in the second /b prayer, which is in place of the afternoon prayer. Moreover, b if he recited i havdala /i in the second /b prayer b and did not recite i havdala /i in the first, the second prayer fulfilled his /b obligation, the b first one did not fulfill his /b obligation.,The Gemara comments: b Is that to say /b that b since he did not recite i havdala /i in the first /b prayer, he is b as one who did not pray and we require him to return /b to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite i havdala /i in the prayer must repeat that prayer.,The Gemara b raises a contradiction /b to the above conclusion from the i Tosefta /i : b One who erred and did not mention the might of the rains: /b He makes the wind blow and rain fall b in /b the second blessing of the i Amida /i , the blessing on b the revival of the dead, and /b one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing: b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine, independent of his prayer. This contradiction was not resolved and remains b difficult. /b ,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. b It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: /b The practice of praying three times daily is ancient, albeit not in its present form; b prayers were instituted by the Patriarchs. /b However, b Rabbi Yehoshua ben Levi said /b that the b prayers were instituted based on the daily offerings /b sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, and it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi. /b The Gemara elaborates: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated /b when Abraham came to look out over Sodom the day after he had prayed on its behalf: b “And Abraham rose early in the morning to the place where he had stood /b before the Lord” (Genesis 19:27), b and /b from the context as well as the language utilized in the verse, the verb b standing /b means b nothing other than prayer, /b as this language is used to describe Pinehas’ prayer after the plague, b as it is stated: “And Pinehas stood up and prayed /b and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning., b Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [ i lasuaḥ /i ] in the field toward evening” /b (Genesis 24:63), b and conversation /b means b nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [ i siḥo /i ] before the Lord” /b (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer., b Jacob instituted the evening prayer, as it is stated: “And he encountered [ i vayifga /i ] the place and he slept there /b for the sun had set” (Genesis 28:11). The word b encounter /b means b nothing other than prayer, as it is stated /b when God spoke to Jeremiah: b “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [ i tifga /i ] Me /b for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set., b And it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi /b that the laws of prayer are based on the laws of the daily offerings: b Why did /b the Rabbis b say /b that b the morning prayer /b may be recited b until noon? Because, /b although the b daily morning offering /b is typically brought early in the morning, it may be b sacrificed until noon. And Rabbi Yehuda says: /b My opinion, that the morning prayer may be recited b until four hours /b into the day, is b because the daily morning offering is sacrificed until four hours. /b , b And why did /b the Rabbis b say /b that b the afternoon prayer /b may be recited b until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says /b that b the afternoon prayer /b may be recited only b until the midpoint of the afternoon because, /b according to his opinion, b the daily afternoon offering is sacrificed until the midpoint of the afternoon. /b , b And why did they say /b that b the evening prayer is not fixed? Because /b the burning of the b limbs and fats /b of the offerings that were b not consumed /b by the fire on the altar b until the evening. /b They remained on the altar and were b offered continuously /b throughout b the entire night. /b , b And why did /b the Rabbis b say /b that b the additional prayer /b may be recited b all day? Because the additional offering is brought /b throughout b the entire day. /b However, b Rabbi Yehuda says /b that b the additional prayer /b may be recited b until the seventh hour /b of the day, b because the additional offering is sacrificed until the seventh hour. /b ,The i baraita /i continues and states that there are two times for the afternoon prayer. Greater, earlier i minḥa /i [ i minḥa gedola /i ] and lesser, later i minḥa /i [ i minḥa ketana /i ]. The Gemara clarifies the difference between them: b Which is i minḥa gedola /i ? From six-and-a-half hours /b after sunrise b and on, /b which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. b Which is i minḥa ketana /i ? From nine-and-a-half hours and on, /b which is the standard time that the daily afternoon offering is sacrificed.,On that note, b a dilemma was raised before them: Rabbi Yehuda, /b who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does b he say the midpoint of the first i minḥa /i , /b i minḥa gedola /i ? b Or, /b does b he say the midpoint of the last i minḥa /i ? Come and hear /b an explicit resolution to this dilemma: b As it was taught /b in a i baraita /i , b Rabbi Yehuda says: They said the midpoint of the last i minḥa /i , and that is eleven hours minus a quarter /b of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this i baraita /i the i halakhot /i of prayer are based on the Temple offerings. The Gemara suggests: b Let us say that this is a conclusive refutation of /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, /b who held that the forefathers instituted the prayers. b Rabbi Yosei, son of Rabbi Ḥanina, /b could have b said to you: Actually, I will say to you /b that b the Patriarchs instituted the prayers and the Sages based /b the times and characteristics of prayer b on the Temple offerings, /b even though they do not stem from the same source. b As, if you do not say so, /b that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, b then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? /b It is not one of the prayers instituted by the forefathers. b Rather, /b even according to Rabbi Yosei, son of Rabbi Ḥanina, b the prayers were instituted by the Patriarchs and the Sages based them /b on the laws of the b offerings. /b ,We learned in the mishna that b Rabbi Yehuda says: /b The morning prayer may be recited b until four hours /b of the day. b A dilemma was raised before /b the yeshiva students: When Rabbi Yehuda says b until, /b does he mean b until and including /b the fourth hour, b or, perhaps /b when he says b “until” /b he means b until and not including, /b in which case one may not pray during the fourth hour? b Come and hear /b a resolution to this dilemma based on the mishna. b Rabbi Yehuda says: /b The afternoon prayer may be recited only b until the midpoint of the afternoon. /b Now, b granted, if you say /b that b until /b means b until and not including, then there is /b a difference b between /b the opinion of b Rabbi Yehuda and /b the opinion of b the Rabbis. However, if you say /b that b until /b means b until and including, /b then the opinion of b Rabbi Yehuda /b
176. Eusebius of Caesarea, Preparation For The Gospel, 8.2-8.5, 9.35, 9.37-9.38, 10.2, 12.1, 13.12, 13.12.1, 13.12.3-13.12.8 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 98; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 29, 30, 34, 150, 201, 282, 312, 376
177. Porphyry, On Abstinence, 2.26, 4.11 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •law, jewish/of moses •jewish law/legal schools, and the law of moses Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 40; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 269
2.26. 26.But of the Syrians, the Jews indeed, through the sacrifice which they first made, even now, says Theophrastus, sacrifice animals, and if we were persuaded by them to sacrifice in the same way that they do, we should abstain from the deed. For they do not feast on the flesh of the sacrificed animals, but having thrown the whole of the victims into the fire, and poured much honey and wine on them during the night, they swiftly consume the sacrifice, in order that the all-seeing sun may not become a spectator of it. And they do this, fasting during all the intermediate days, and through the whole of this time, as belonging to the class of philosophers, and also discourse with each other about the divinity 12. But in the night, they apply themselves to the theory of the stars, surveying them, and through prayers invoking God. For these make offerings both of other animals and themselves, doing this from necessity, and not from their own will. The truth of this, however, may be learnt by any one who directs his attention to the Egyptians, the most learned of all men; who are so far from slaying other animals, that they make the images of these to be imitations of the Gods; so adapted and allied do they conceive these to be both to Gods and men. SPAN 4.11. 11.But among those who are known by us, the Jews, before they first suffered the subversion of their legal institutes under Antiochus, and afterwards under the Romans, when also the temple in Jerusalem was captured, and became accessible to all men to whom, prior to this event, it was inaccessible, and the city itself was destroyed; - before this took place, the Jews always abstained from many animals, but peculiarly, which they even now do, from swine. At that period, therefore, there were three kinds of philosophers among them. And of one kind, |122 indeed, the Pharisees were the leaders, but of another, the Sadducees, and of the third, which appears to have been the most venerable, the Essenes. The mode of life, therefore, of these third was as follows, as Josephus frequently testifies in many of his writings. For in the second book of his Judaic History, which he has completed in seven books, and in the eighteenth of his Antiquities, which consists of twenty books, and likewise in the second of the two books which he wrote against the Greeks, he speaks of these Essenes, and says, that they are of the race of the Jews, and are in a greater degree than others friendly to one another. They are averse to pleasures, conceiving them to be vicious, but they are of opinion that continence and the not yielding to the passions, constitute virtue. And they despise, indeed, wedlock, but receiving the children of other persons, and instructing them in disciplines while they are yet of a tender age, they consider them as their kindred, and form them to their own manners. And they act in this manner, not for the purpose of subverting marriage, and the succession arising from it, but in order to avoid the lasciviousness of women. They are likewise, despisers of wealth, and the participation of external possessions among them in common is wonderful; nor is any one to be found among them who is richer than the rest. For it is a law with them, that those who wish to belong to their sect, must give up their property to it in common; so that among all of them, there is not to be seen either the abjectness of poverty, or the insolence of wealth; but the possessions of each being mingled with those of the rest, there was one property with all of them, as if they had been brothers. They likewise conceived oil to be a stain to the body, and that if any one, though unwillingly, was anointed, he should [immediately] wipe his body. For it was considered by them as beautiful to be squalid 13, and to be always clothed in white garments. But curators of the common property were elected by votes, indistinctly for the use of all. They have not, however, one city, but in each city many of them dwell together, and those who come among them from other places, if they are of their sect, equally partake with them of their possessions, as if they were their own. Those, likewise, who first perceive these strangers, behave to them as if they were their intimate acquaintance. Hence, when they travel, they take nothing with them for the sake of expenditure. But they neither |123 change their garments nor their shoes, till they are entirely torn, or destroyed by time. They neither buy nor sell anything, but each of them giving what he possesses to him that is in want, receives in return for it what will be useful to him. Nevertheless, each of them freely imparts to others of their sect what they may be in want of, without any remuneration. SPAN
178. Augustine, Adnotationum In Iob Libri Unus, 10, 16, 36, 9, 38 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 117
179. Augustine, De Natura Boni Contra Manichaeos, 22, 42 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 50
180. Augustine, Against Fortunatus, 22, 27, 34 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 38
181. Augustine, Against Julian, 1.66, 1.94, 1.99, 1.101, 1.106, 1.134, 1.141, 2.223, 2.230, 3.109, 3.122, 4.25, 4.30, 4.37-4.38, 4.45-4.47, 4.49, 4.52-4.54, 4.87, 4.100, 4.104, 5.5, 5.50, 5.64, 6.31, 6.34 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 50, 51, 59, 108, 322, 335
182. Augustine, Commentary On Genesis, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 112
183. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 2.37.85-2.37.87, 2.108.247, 3.40.46, 3.49.59 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 340, 344
184. Augustine, De Baptismo Contra Donatistas, 1.1.2, 1.4.5, 1.10.14, 1.12.18, 2.3, 3.4, 3.11.16, 3.13.18, 3.19.25, 4.17.24, 4.22.29, 5.8.9, 5.11.13, 6.15.25, 7.9, 13.22 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 61, 138, 202, 308, 309, 310
2.3. 4. Now let the proud and swelling necks of the heretics raise themselves, if they dare, against the holy humility of this address. You mad Donatists, whom we desire earnestly to return to the peace and unity of the holy Church, that you may receive health therein, what have ye to say in answer to this? You are wont, indeed, to bring up against us the letters of Cyprian, his opinion, his Council; why do ye claim the authority of Cyprian for your schism, and reject his example when it makes for the peace of the Church? But who can fail to be aware that the sacred canon of Scripture, both of the Old and New Testament, is confined within its own limits, and that it stands so absolutely in a superior position to all later letters of the bishops, that about it we can hold no manner of doubt or disputation whether what is confessedly contained in it is right and true; but that all the letters of bishops which have been written, or are being written, since the closing of the canon, are liable to be refuted if there be anything contained in them which strays from the truth, either by the discourse of some one who happens to be wiser in the matter than themselves, or by the weightier authority and more learned experience of other bishops, by the authority of Councils; and further, that the Councils themselves, which are held in the several districts and provinces, must yield, beyond all possibility of doubt, to the authority of plenary Councils which are formed for the whole Christian world; and that even of the plenary Councils, the earlier are often corrected by those which follow them, when, by some actual experiment, things are brought to light which were before concealed, and that is known which previously lay hid, and this without any whirlwind of sacrilegious pride, without any puffing of the neck through arrogance, without any strife of envious hatred, simply with holy humility, catholic peace, and Christian charity? 3.4. 6. Next his colleagues proceed to deliver their several opinions. But first they listened to the letter written to Jubaianus; for it was read, as was mentioned in the preamble. Let it therefore be read among ourselves also, that we too, with the help of God, may discover from it what we ought to think. "What!" I think I hear some one saying, "do you proceed to tell us what Cyprian wrote to Jubaianus?" I have read the letter, I confess, and should certainly have been a convert to his views, had I not been induced to consider the matter more carefully by the vast weight of authority, originating in those whom the Church, distributed throughout the world amid so many nations, of Latins, Greeks, barbarians, not to mention the Jewish race itself, has been able to produce - that same Church which gave birth to Cyprian himself - men whom I could in no wise bring myself to think had been unwilling without reason to hold this view - not because it was impossible that in so difficult a question the opinion of one or of a few might not have been more near the truth than that of more, but because one must not lightly, without full consideration and investigation of the matter to the best of his abilities, decide in favor of a single individual, or even of a few, against the decision of so very many men of the same religion and communion, all endowed with great talent and abundant learning. And so how much was suggested to me on more diligent inquiry, even by the letter of Cyprian himself, in favor of the view which is now held by the Catholic Church, that the baptism of Christ is to be recognized and approved, not by the standard of their merits by whom it is administered, but by His alone of whom it is said, "The same is He which baptizes," John 1:33 will be shown naturally in the course of our argument. Let us therefore suppose that the letter which was written by Cyprian to Jubaianus has been read among us, as it was read in the Council. And I would have every one read it who means to read what I am going to say, lest he might possibly think that I have suppressed some things of consequence. For it would take too much time, and be irrelevant to the elucidation of the matter in hand, were we at this moment to quote all the words of this epistle. 7.9. 16. Jader of Midila said: "We know that there is but one baptism in the Catholic Church, and therefore we ought not to admit a heretic unless he has been baptized in our body, lest he should think that he has been baptized outside the Catholic Church." 17. To him our answer is, that if this were said of those unrighteous men who are outside the rock, it certainly would be falsely said. And so it is therefore also in the case of heretics.
185. Augustine, Confessions, 3.11.20, 15.6.10 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 15
186. Augustine, De Correptione Et Gratia, 4.6, 6.9-6.10, 7.11 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 281
187. Augustine, On Christian Doctrine, 1.4.4, 3.33.46 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 50, 114
188. Augustine, De Dono Perseverantiae, 20.53 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 167
189. Augustine, Contra Duas Epistolas Pelagianorum, 1.1.1-1.1.3, 1.2.5, 1.3.6-1.3.7, 1.8.13, 1.9.15, 1.10.17-1.10.18, 1.10.20, 1.10.22, 1.19.37, 2.2.2-2.2.4, 2.5.9, 2.9.21, 2.13.28-2.13.29, 3.4.13, 3.8.24, 3.9.25 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 138, 308, 309, 310, 311, 312
190. Augustine, Contra Cresconium Grammaticum Partis Donati, 1.24.29, 1.25.30, 2.16.20 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 184
191. Augustine, Contra Adversarium Legis Et Prophetarum, 1.1.1, 1.16.29-1.16.30, 1.16.32, 1.24.51, 2.11.37, 2.12.40 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 264
192. Augustine, On Heresies, 87.2-87.7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 165
193. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.1.1, 1.1.7, 1.1.9, 1.1.14, 1.1.16-1.1.17, 2.1.5, 31.1, 66.1, 66.3, 66.5-66.6, 68.5 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 29, 55, 59, 72, 74, 160
194. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.34.64, 3.1.1 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 50, 167
195. Augustine, De Gratia Et Libero Arbitrio, 1.1, 2.2-3.5, 4.6, 4.7, 4.8, 5.12-6.13, 13.25, 16.32 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 281
196. Pseudo Clementine Literature, Recognitions, 8.25 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 309
8.25. But what shall I say of plants, and what of animals? Is it not providence that has ordained that plants, when they decay by old age, should be reproduced by the suckers or the seeds which they have themselves produced, and animals by propagation? And by a certain wonderful dispensation of providence, milk is prepared in the udders of the dams for the animals before they are born; and as soon as they are born, with no one to guide them, they seek out the store of nourishment provided for them. And not only males are produced, but females also, that by means of both the race may be perpetuated. But lest this should seem, as some think, to be done by a certain order of nature, and not by the appointment of the Creator, He has, as a proof and indication of His providence, ordained a few animals to preserve their stock on the earth in an exceptional way: for example, the crow conceives through the mouth, and the weasel brings forth through the ear; and some birds, such as hens, sometimes produce eggs conceived of wind or dust; other animals convert the male into the female, and change their sex every year, as hares and hy nas, which they call monsters; others spring from the earth, and get their bodies from it, as moles; others from ashes, as vipers; others from putrifying flesh, as wasps from horseflesh, bees from ox-flesh; others from cow-dung, as beetles; others from herbs, as the scorpion from the basil; and again, herbs from animals, as parsley and asparagus from the horn of the stag or the she goat.
197. Augustine, De Praedestinatione Sanctorum., 4.8 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 85
198. Augustine, Contra Felicem, 2.4 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 108
199. Augustine, De Spiritu Et Littera, 2.4, 3.5, 4.6, 6.9, 8.13-8.14, 9.15, 11.18, 13.22, 14.23, 17.29, 19.32, 21.36, 24.41, 25.42, 26.43-26.45, 28.48, 29.51, 30.52, 31.53 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 182, 183, 184, 187
200. Augustine, On The Holy Trinity, 10.11.17 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 114
201. Augustine, De Utilitate Credendi Ad Honoratum, 3.9, 15.33 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 55
202. Augustine, Enarrationes In Psalmos, a b c d\n0 35.5 35.5 35 5 \n1 118(4).2 118(4).2 118(4) 2 \n2 118(10).5 118(10).5 118(10) 5 \n3 118(11).4 118(11).4 118(11) 4 \n4 118(11).5 118(11).5 118(11) 5 \n5 118(14).4 118(14).4 118(14) 4 \n6 118(17).8 118(17).8 118(17) 8 \n7 118(22).2 118(22).2 118(22) 2 \n8 118(25).5 118(25).5 118(25) 5 \n9 118(26).1 118(26).1 118(26) 1 \n10 118(27).6 118(27).6 118(27) 6 \n11 3.3 3.3 3 3 \n12 17.2 17.2 17 2 \n13 17.51 17.51 17 51\n14 23.2 23.2 23 2 \n15 23.10 23.10 23 10\n16 31.1 31.1 31 1 \n17 32.4 32.4 32 4 \n18 39.1 39.1 39 1 \n19 3.9 3.9 3 9 \n20 52.8 52.8 52 8 \n21 118(27).3 118(27).3 118(27) 3 \n22 118(8).3 118(8).3 118(8) 3 \n23 118(8).4 118(8).4 118(8) 4 \n24 118(11).1 118(11).1 118(11) 1 \n25 118(17).1 118(17).1 118(17) 1 \n26 118(17).2 118(17).2 118(17) 2 \n27 118(17).3 118(17).3 118(17) 3 \n28 118(7).3 118(7).3 118(7) 3 \n29 18(2).2 18(2).2 18(2) 2 \n30 30(2).3.3 30(2).3.3 30(2) 3 \n31 53.10 53.10 53 10\n32 32(2).1.4 32(2).1.4 32(2) 1 \n33 31(2).7 31(2).7 31(2) 7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 55
203. Augustine, Enchiridion, 24.96-25.98, 26.102 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 264
204. Augustine, Letters To The Romans, 1.1-1.2, 1.4, 22.3, 23.7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 59, 61
205. Augustine, Expositio Quarumdam Propositionum Ex Epistula Ad Romanos, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 55
206. Augustine, In Evangelium Joannis Tractatus Cxxiv, 3.2, 3.8-3.10, 3.12, 3.16, 3.20-3.21, 5.5-5.6, 6.15, 17.2, 17.6, 17.8, 21.7-21.8, 65.3, 82.3, 102.5, 122.8 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 114, 127, 138, 248
207. Augustine, Quaestionum Evangeliorum Libri Duo, 1.28, 2.8, 2.20, 2.33.3, 2.39.2 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 107, 108
208. Augustine, Retractiones, 1.9.2, 1.10.3, 1.13.5, 1.15.2, 1.15.4, 1.16.2, 1.22.4, 1.23-1.26, 1.23.1, 1.23.3, 1.24.2, 2.1.1, 2.8, 2.67 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 61, 85, 264, 265, 281
209. Augustine, On Patience, 17.14, 20.17, 22.19, 23.20, 25.22 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 259
210. Augustine, Reply To Faustus, 2.5, 12.14, 15.4, 15.8, 19.7, 19.18, 25.2 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 108, 112
211. Augustine, De Nuptiis Et Concupiscentia, 1.28.31, 1.29.31-1.29.32, 1.30.33-1.30.34, 1.31.35, 2.1.1, 2.3.7-2.3.8 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 302, 303
212. Augustine, De Genesi Contra Manichaeos Libri Duo, 2.14.21, 2.15.22 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 59, 63
213. Augustine, De Gestis Pelagi, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 198
214. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 1.13.14, 1.23.24, 1.24.25, 2.11.12 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 160, 202
215. Augustine, Sermons, 151.1, 151.3-151.8, 152.4-152.7, 152.11, 153.2-153.7, 153.10, 153.12, 154.1-154.4, 154.10-154.11, 154.14, 154.17, 155.2-155.4, 155.6-155.9, 155.11, 155.13-155.14, 156.1-156.2, 156.4-156.5, 156.9-156.14 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 232, 235, 236, 237, 238, 239
216. Menander Protector, Fragments, 218 (6th cent. CE - 6th cent. CE)  Tagged with subjects: •law of moses Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 112
217. Anon., Avot Derabbi Nathan A, 15 (6th cent. CE - 8th cent. CE)  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 82
218. Augustine, Letters, 157.2.10, 157.3.15-157.3.16 (7th cent. CE - 7th cent. CE)  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 167, 259
219. Anon., Physiologus Graecus, 21  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 309
220. Pelagius, Epistula Ad Demetriadem, None  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 170
221. Cleanthes, Hymn To Zeus, 139  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 269
222. Anon., Additions To Esther, 16.16  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 139
223. Assyrian, Enuma Elish, None  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 53
224. Anon., Letter of Aristeas, None  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 34, 35, 54, 236, 237
124. besought Andreas to work for the same end and urged me, too, to assist to the best of my ability and although we promised to give our best attention to the matter, he said that he was still greatly distressed, for he knew that the king out of the goodness of his nature considered it his highest privilege, whenever he heard of a man who was superior to his fellows in culture and wisdom, to
225. Anon., Soferim, 17.5  Tagged with subjects: •law, mosaic (law of moses) •philo of alexandria, law of moses Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 100
227. Papyri, P.Lond. 1.23 Iv I, 1.23  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 143
228. Anon., Test. Abr., 9.6  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76
230. Anon., 4 Ezra, 10.19-10.24, 12.42  Tagged with subjects: •law, mosaic (law of moses) Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 239
10.19. So I spoke again to her, and said, 10.20. "Do not say that, but let yourself be persuaded because of the troubles of Zion, and be consoled because of the sorrow of Jerusalem. 10.21. For you see that our sanctuary has been laid waste, our altar thrown down, our temple destroyed; 10.22. our harp has been laid low, our song has been silenced, and our rejoicing has been ended; the light of our lampstand has been put out, the ark of our covet has been plundered, our holy things have been polluted, and the name by which we are called has been profaned; our free men have suffered abuse, our priests have been burned to death, our Levites have gone into captivity, our virgins have been defiled, and our wives have been ravished; our righteous men have been carried off, our little ones have been cast out, our young men have been enslaved and our strong men made powerless. 10.23. And, what is more than all, the seal of Zion -- for she has now lost the seal of her glory, and has been given over into the hands of those that hate us. 10.24. Therefore shake off your great sadness and lay aside your many sorrows, so that the Mighty One may be merciful to you again, and the Most High may give you rest, a relief from your troubles." 12.42. For of all the prophets you alone are left to us, like a cluster of grapes from the vintage, and like a lamp in a dark place, and like a haven for a ship saved from a storm.
231. Anon., Prayer of Manasses, 3  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76
232. Philo of Alexandria, De Animalibus, 7, 54  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1
233. Anon., Ahiqar, Aramaic, 12  Tagged with subjects: •moses, law of Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 207
234. Anon., 1Q1-4Q273, 0  Tagged with subjects: •moses, law of Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 203
235. Augustine, Epistolae Ad Galatas Expositio, 4.3, 15.11-15.17, 16.6-16.7, 17.6-17.10, 19.1-19.5, 24.10-24.11, 24.14, 25.9-25.10, 27.3-27.4, 30.10, 31.2, 38.3-38.4, 43.3-43.4, 43.7-43.8  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 61, 62, 63
236. Augustine, Epistolae Ad Galatas Expositio (Cont.), 44.1-44.3, 63.5-63.7  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 62, 63
237. Hebrew Bible, Psalmi, 39.540.4, 7273.28, 118119.65-118119.66, 142143.10  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 46, 237, 256
238. Hebrew Bible, Iob, 10.9, 33.14  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 117
239. Pelagius, Expositiones Xiii Ep. Pauli, None  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 183
240. Augustine, In Epistolam Ioannis, 5.6, 7.7, 7.10, 9.5-9.7, 9.9-9.10, 10.4-10.6  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 114, 138
241. Augustine17,21, 17,21 Csel 41, 329F., 311;  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 312
242. Augustine, De Gratia Novi Testamenti, 1.2, 2.3, 2.5, 3.6, 3.9-4.10, 4.11, 4.12, 6.18, 18.45, 36.82  Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 229
243. Tyconius, Regulae, 3.13.1  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 85
244. Augustine22,39,3, 22,39,3 Ccl 46, 163F., 22.39.3, 25.47.7  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 107, 114
245. Papyri, P.Cair.Zen, 59003.5, 59034.19  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 140, 417
246. Aristotle, On Sleep And Sleeplessness, 2  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 301
247. Irenaeus, Against All Heresies, 3.21.2  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 164
248. Dead Sea Scrolls, 8Hevxiigr, 0  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 323
249. Epiphanius of Salamis, On Weights And Measures, 10-13, 15-17, 2-9, 14  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 164
250. Alchiphron, Epistles, 18.4-18.9  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 119
251. Papyri, P.Polit.Jud., 8  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 448
252. Papyri, P.Torchoach, 12.8.12, 12.8.32  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 311
253. Hecataeus of Abdera, Aegyptiaca, 39  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 151, 154, 155
254. Ps.-Hecataeus, On The Jews, 40  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 154
255. Papyri, C.Ord.Ptol., 60, 22  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 140
256. Papyri, P.Berl., 13.446  Tagged with subjects: •moses, law of Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 203
257. Anon., Joseph And Aseneth, 12.2  Tagged with subjects: •law of moses/torah Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76
258. Pelagius, Phil., 2.13  Tagged with subjects: •law , of moses Found in books: Karfíková (2012), Grace and the Will According to Augustine, 182
259. Epigraphy, Adoulis Inscription, 0  Tagged with subjects: •law, jewish/of moses Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 154
260. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 59-69, 76, 98  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 370