subject | book bibliographic info |
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levi/levites | Gruen, Ethnicity in the Ancient World - Did it matter (2020) 79, 115, 117, 118, 120, 125, 126, 144, 156, 163 |
levit | Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 145, 169, 173 |
levite | Cover, Philo of Alexandria: On the Change of Names (2023) 127, 132, 133, 135, 136, 137, 139, 141, 208, 341, 440, 474, 478, 492, 532, 548 Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 42, 44, 45, 49 Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44 Katzoff, On Jews in the Roman World: Collected Studies (2019) 137, 162, 163 Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 36, 93, 154, 191, 277, 382 Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 188 Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 138 |
levite, music | Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 497 |
levites | Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 29, 30, 38 Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 60, 62, 232, 238, 253, 256 Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66, 67 Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153, 497 Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 272 Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 64 Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 55, 123, 140, 142, 149, 154, 155, 156, 160, 162, 163, 164, 167, 168, 175, 176, 179, 181, 182, 188, 189, 190, 194, 232 Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 9, 118, 120, 152, 161, 205 Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 95, 97 Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 57 Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 149, 177, 359, 371 Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 31 Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 13, 55, 160, 170, 179, 181, 182, 183, 184, 186, 187, 188, 189, 190, 191 Goodman, Judaism in the Roman World: Collected Essays (2006) 51, 86 Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 3, 76, 77 Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 177, 178, 179, 180, 181, 182, 183, 184, 185 Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 181 Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 21, 112, 115 Maccoby, Philosophy of the Talmud (2002) 152 Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29, 31 Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 374, 375, 377, 378, 381, 437, 438, 439, 448, 461, 467, 525 Nikolsky and Ilan, Rabbinic Traditions Between Palestine and Babylonia (2014) 107, 300 Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 36, 450 Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 120 Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 99, 102, 139, 158 Rubenstein, The Culture of the Babylonian Talmud (2003) 83, 85, 91 Schiffman, Testimony and the Penal Code (1983) 23, 31, 32, 39, 40, 41, 42, 48, 100, 142, 187, 188 Schwartz, 2 Maccabees (2008) 157, 286 Sly, Philo's Perception of Women (1990) 191, 192, 193 Spielman, Jews and Entertainment in the Ancient World (2020) 37 Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 52, 53, 64, 275, 323, 326, 327 Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30, 31, 55, 110 Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 30, 34, 38, 39, 217 Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 102 Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 7, 47, 113, 114, 118, 221, 227 van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 126, 168 |
levites, accused of failure to settle in palestine | Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 121 |
levites, and law of tithes | Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 156, 157, 158 |
levites, and priests | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 258, 259, 260, 261 |
levites, arousers | Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 177, 371, 372 |
levites, as recipients of prebendary entitlements | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 110, 129, 133, 168, 207, 208, 209 |
levites, as recipients of tithes | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 58, 60, 253, 258, 259, 262, 263 |
levites, as temple officials subordinate to priests | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 258 |
levites, benefaction, religious, by judean priests and | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 111 |
levites, collectivization of entitlements by | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 108, 110 |
levites, in early postexilic period, tithe, given to priests or | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 259, 260 |
levites, in josephus | Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183, 184 |
levites, in origen, priests and | Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 66, 70, 86, 87, 88, 89 |
levites, in rabbinic writings | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 187, 197 |
levites, in the new testament | Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183 |
levites, in the temple vision of ezekiel | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 85, 87, 88, 89, 90, 91, 93, 98, 103, 104, 108, 227 |
levites, josephus’ attitude toward | Feldman, Judaism and Hellenism Reconsidered (2006) 648, 649, 650, 651 |
levites, levi | Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 93, 94, 98, 147 |
levites, levi and | Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 35, 37, 47 |
levites, libya, passover reading of song of songs in | Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 17 |
levites, maamadot | Levine, The Ancient Synagogue, The First Thousand Years (2005) 39 |
levites, numbers of priests, and | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 266, 267 |
levites, parallels between, cyril of alexandria, and | Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 163 |
levites, priests, and | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 259, 260, 261 |
levites, private property of | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 101, 111 |
levites, role of tamid service | Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 17, 19, 245 |
levites, tithe | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 244, 246, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263 |
levites, tithe, collected by individual priests and | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 273, 274, 275, 276, 277 |
levites, tithe, given to priests or | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 250, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 273, 277 |
levites, tithe, in mishnah and talmud, in mishnaic legislation given to | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 258, 273 |
levites, tithe, in second temple period, to priests and to | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 267, 268 |
levites, tithe, systems of collection for, collection by individual priests and | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 273, 274, 275 |
levites, torah reading ceremony | Levine, The Ancient Synagogue, The First Thousand Years (2005) 526, 527 |
levites, “like by like” principle | Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 325, 326, 333 |
levitic, covenant | Levison, The Greek Life of Adam and Eve (2023) 310 |
levitical | Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 30, 44, 45, 46, 51, 62, 66, 69, 76, 101, 122, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 215, 232, 266 Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 30, 136 |
levitical, cities | Schiffman, Testimony and the Penal Code (1983) 74 Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 259 |
levitical, cities, pasture land, miqrash | Schiffman, Testimony and the Penal Code (1983) 74, 83 |
levitical, cities, service, age limits for | Schiffman, Testimony and the Penal Code (1983) 30, 31, 32, 34, 35, 40, 59 |
levitical, clans | Ganzel and Holtz, Contextualizing Jewish Temples (2020) 146 |
levitical, cult, atonement, in the | nan |
levitical, dictum | Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 45, 46 |
levitical, high priest | nan |
levitical, legislation | Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 60, 62 |
levitical, liturgy | Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 149 |
levitical, nature of judaism | Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 12, 14 |
levitical, nature of judaism, torah, and | Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 12, 14 |
levitical, prerogative, priests, whether taking over | Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 249, 250, 251, 252, 253, 254, 255, 256, 257, 258 |
levitical, priest | Cover, Philo of Alexandria: On the Change of Names (2023) 132 |
levitical, priest or priesthood | Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 120, 122, 123, 124, 125, 235 |
levitical, religion | Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 127 Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 12, 14 |
levitical, settlements | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 91, 92, 93, 94, 95, 115, 226, 227, 230 |
levitical, settlements of judah, kingdom of | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 91, 92, 93, 94, 95, 115, 226, 227, 230 |
levitical, settlements, pastureland, of the | Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 93, 94, 95, 198, 226 |
levitical, singers | Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 273, 284, 287, 288, 292 |
levitical, tithe | Cover, Philo of Alexandria: On the Change of Names (2023) 126, 127, 132, 134, 136, 137, 139, 141, 265, 469, 474, 475, 476, 478, 480, 532, 537, 587 |
levitical/ritual, purity | Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 9, 112, 113, 115, 116, 117, 119, 120, 121, 122, 123, 124, 125, 132, 133, 135, 136, 137, 138, 648 |
levitics | Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 85 |
melchizedekian/levitical, priestly ministries, syncrisis | Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 30, 40, 41, 42, 43, 44, 45, 46, 66, 69, 76 |
65 validated results for "levitical" |
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1. Septuagint, Tobit, 1.6-1.8 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: • Levites • Levites, as recipients of prebendary entitlements • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, collected by individual priests and Levites • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites • tithe, systems of collection for, collection by individual priests and Levites Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 133; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 179, 180; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 31; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 246, 250, 275 1.6 But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7 of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8 the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. |
2. Hebrew Bible, Deuteronomy, 1.13-1.15, 4.37, 4.43, 10.8, 10.18, 14.22-14.29, 16.18, 17.6, 17.8-17.13, 18.1-18.4, 18.6-18.8, 21.5, 22.28-22.29, 23.7-23.8, 26.5-26.9, 26.12-26.13, 28.64, 31.26, 33.8-33.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Halevi, Elimelech Epstein • Judah, kingdom of, Levitical settlements of • Judaism, Levitical nature of • Levi, Levites • Levi/Levites • Levite • Levites • Levites, • Levites, and priests • Levites, as recipients of tithes • Levites, as temple officials subordinate to priests • Levites, collectivization of entitlements by • Levites, in the Temple Vision of Ezekiel • Levitical • Levitical cities • Levitical cities, pasture land (miqrash) • Levitical settlements • Priests, Levitical • Torah, and Levitical nature of Judaism • levitical/ritual Purity • priest or priesthood, Levitical • priests, and Levites • priests, whether taking over Levitical prerogative • religion, Levitical • syncrisis, Melchizedekian/Levitical priestly ministries • tithe, Levites • tithe, given to priests or Levites • tithe, given to priests or Levites, in early postexilic period • tithe, in Mishnah and Talmud, in Mishnaic legislation given to Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 93, 98; Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 55, 162, 164, 167; Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 120, 152, 161; Flatto, The Crown and the Courts (2021) 43; Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 31; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 160, 181, 183, 184; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 76, 77, 92, 98, 103, 108; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 117, 163; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 177, 179, 181; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 197; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 181; Maccoby, Philosophy of the Talmud (2002) 152; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 120; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 66; Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 12; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 448, 467; Schiffman, Testimony and the Penal Code (1983) 42, 48, 74, 83, 142; Sly, Philo's Perception of Women (1990) 191; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 136, 138; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 9; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 246, 251, 253, 255, 258, 259, 268 1.13 הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים וִידֻעִים לְשִׁבְטֵיכֶם וַאֲשִׂימֵם בְּרָאשֵׁיכֶם׃, 1.14 וַתַּעֲנוּ אֹתִי וַתֹּאמְרוּ טוֹב־הַדָּבָר אֲשֶׁר־דִּבַּרְתָּ לַעֲשׂוֹת׃, 1.15 וָאֶקַּח אֶת־רָאשֵׁי שִׁבְטֵיכֶם אֲנָשִׁים חֲכָמִים וִידֻעִים וָאֶתֵּן אֹתָם רָאשִׁים עֲלֵיכֶם שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת וְשָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת וְשֹׁטְרִים לְשִׁבְטֵיכֶם׃, 4.37 וְתַחַת כִּי אָהַב אֶת־אֲבֹתֶיךָ וַיִּבְחַר בְּזַרְעוֹ אַחֲרָיו וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל מִמִּצְרָיִם׃, 4.43 אֶת־בֶּצֶר בַּמִּדְבָּר בְּאֶרֶץ הַמִּישֹׁר לָרֻאוּבֵנִי וְאֶת־רָאמֹת בַּגִּלְעָד לַגָּדִי וְאֶת־גּוֹלָן בַּבָּשָׁן לַמְנַשִּׁי׃, 10.8 בָּעֵת הַהִוא הִבְדִּיל יְהוָה אֶת־שֵׁבֶט הַלֵּוִי לָשֵׂאת אֶת־אֲרוֹן בְּרִית־יְהוָה לַעֲמֹד לִפְנֵי יְהוָה לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ עַד הַיּוֹם הַזֶּה׃, 10.18 עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה׃, 14.22 עַשֵּׂר תְּעַשֵּׂר אֵת כָּל־תְּבוּאַת זַרְעֶךָ הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה׃, 14.23 וְאָכַלְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר לְשַׁכֵּן שְׁמוֹ שָׁם מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ לְמַעַן תִּלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ כָּל־הַיָּמִים׃, 14.24 וְכִי־יִרְבֶּה מִמְּךָ הַדֶּרֶךְ כִּי לֹא תוּכַל שְׂאֵתוֹ כִּי־יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃, 14.25 וְנָתַתָּה בַּכָּסֶף וְצַרְתָּ הַכֶּסֶף בְּיָדְךָ וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃, 14.26 וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ וְאָכַלְתָּ שָּׁם לִפְנֵי יְהוָה אֱלֹהֶיךָ וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ׃, 14.27 וְהַלֵּוִי אֲשֶׁר־בִּשְׁעָרֶיךָ לֹא תַעַזְבֶנּוּ כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ׃, 14.28 מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַהִוא וְהִנַּחְתָּ בִּשְׁעָרֶיךָ׃, 14.29 וּבָא הַלֵּוִי כִּי אֵין־לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ וְאָכְלוּ וְשָׂבֵעוּ לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֵׂה יָדְךָ אֲשֶׁר תַּעֲשֶׂה׃, 16.18 שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃, 17.6 עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃, 17.8 כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃, 17.9 וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃, 1.13 Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.’, 1.14 And ye answered me, and said: ‘The thing which thou hast spoken is good for us to do.’, 1.15 So I took the heads of your tribes, wise men, and full of knowledge, and made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens, and officers, tribe by tribe. 4.37 And because He loved thy fathers, and chose their seed after them, and brought thee out with His presence, with His great power, out of Egypt, 4.43 Bezer in the wilderness, in the table-land, for the Reubenites; and Ramoth in Gilead, for the Gadites; and Golan in Bashan, for the Manassites. 10.8 At that time the LORD separated the tribe of Levi, to bear the ark of the covet of the LORD, to stand before the LORD to minister unto Him, and to bless in His name, unto this day. 10.18 He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment. 14.22 Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year. 14.23 And thou shalt eat before the LORD thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear the LORD thy God always. 14.24 And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which the LORD thy God shall choose to set His name there, when the LORD thy God shall bless thee; 14.25 then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which the LORD thy God shall choose. 14.26 And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household. 14.27 And the Levite that is within thy gates, thou shalt not forsake him; for he hath no portion nor inheritance with thee. 14.28 At the end of every three years, even in the same year, thou shalt bring forth all the tithe of thine increase, and shall lay it up within thy gates. 14.29 And the Levite, because he hath no portion nor inheritance with thee, and the stranger, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thy hand which thou doest. 16.18 Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment. 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. 17.8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose. 17.9 And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment. 17.10 And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee. 17.11 According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left. 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. 17.13 And all the people shall hear, and fear, and do no more presumptuously. 18.1 The priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and His inheritance. 18.2 And they shall have no inheritance among their brethren; the LORD is their inheritance, as He hath spoken unto them. 18.3 And this shall be the priests’due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw. 18.4 The first-fruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 18.6 And if a Levite come from any of thy gates out of all Israel, where he sojourneth, and come with all the desire of his soul unto the place which the LORD shall choose; 18.7 then he shall minister in the name of the LORD his God, as all his brethren the Levites do, who stand there before the LORD. 18.8 They shall have like portions to eat, beside that which is his due according to the fathers’houses. , 21.5 And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be. 22.28 If a man find a damsel that is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found; 22.29 then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days. 23.7 Thou shalt not seek their peace nor their prosperity all thy days for ever. 23.8 Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land. 26.5 And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6 And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7 And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9 And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey. 26.12 When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied, 26.13 then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them. 28.64 And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone. 31.26 ’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee. 33.8 And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah; 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. |
3. Hebrew Bible, Exodus, 24.8, 30.10, 30.12-30.13, 30.15-30.16, 30.20-30.21, 32.13, 32.27, 32.29, 40.13-40.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Levi, Levites • Levit • Levites • Levites, as recipients of prebendary entitlements • Levites, as recipients of tithes • Levitical • atonement, in the Levitical cult • high priest, levitical • levitical/ritual Purity • priest or priesthood, Levitical • tithe, Levites • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 147; Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 175, 188; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 182, 183; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77, 133; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 120, 124; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 172; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 375; Sly, Philo's Perception of Women (1990) 191; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 125, 136; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 262; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 38, 39 24.8 וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃, 24.8 And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’, 30.10 And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.’, 30.12 ’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. 30.13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD. 30.15 The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls. 30.16 And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’, 30.20 when they go into the tent of meeting, they shall wash with water, that they die not; or when they come near to the altar to minister, to cause an offering made by fire to smoke unto the LORD; 30.21 o they shall wash their hands and their feet, that they die not; and it shall be a statute for ever to them, even to him and to his seed throughout their generations.’, 32.13 Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’, 32.27 And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’, 32.29 And Moses said: ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son and against his brother; that He may also bestow upon you a blessing this day.’, 40.13 And thou shalt put upon Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister unto Me in the priest’s office. 40.14 And thou shalt bring his sons, and put tunics upon them. 40.15 And thou shalt anoint them, as thou didst anoint their father, that they may minister unto Me in the priest’s office; and their anointing shall be to them for an everlasting priesthood throughout their generations.’ |
4. Hebrew Bible, Genesis, 1.27, 14.20, 22.17, 28.22, 34.7, 34.15, 34.22, 49.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Halevy, Isaac • Judaism, Levitical nature of • Levi/Levites • Levit • Levites • Levitical • Torah, and Levitical nature of Judaism • priest or priesthood, Levitical • priests, whether taking over Levitical prerogative • religion, Levitical • tithe, Levites • tithe, Levitical • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 145; Cover, Philo of Alexandria: On the Change of Names (2023) 480; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 118; Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 250; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 120; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 62, 164; Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 14; Schiffman, Testimony and the Penal Code (1983) 187; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 244, 255 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃, 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 14.20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all. 22.17 that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; 28.22 and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’, 34.7 And the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very wroth, because he had wrought a vile deed in Israel in lying with Jacob’s daughter; which thing ought not to be done. 34.15 Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised; 34.22 Only on this condition will the men consent unto us to dwell with us, to become one people, if every male among us be circumcised, as they are circumcised. 49.6 Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen. |
5. Hebrew Bible, Leviticus, 1.5, 4.3, 5.6-5.9, 5.17, 10.1, 15.16-15.17, 15.29, 15.31, 16.2-16.6, 16.8-16.9, 16.11-16.12, 16.14, 16.21, 16.27, 16.34, 18.24-18.25, 19.17-19.18, 19.23-19.25, 19.34, 20.17, 20.19-20.20, 20.24, 21.2, 21.13-21.15, 21.17-21.23, 22.1-22.16, 24.3, 24.15, 24.18, 25.7-25.17, 25.32-25.34, 27.3, 27.30, 27.32-27.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Judah, kingdom of, Levitical settlements of • Levi/Levites • Levite • Levites • Levites, and law of tithes • Levites, and priests • Levites, as recipients of tithes • Levites, as temple officials subordinate to priests • Levites, in Josephus • Levites, in rabbinic writings • Levites, in the New Testament • Levites, in the Temple Vision of Ezekiel • Levitical cities, service, age limits for • Levitical dictum • Levitical settlements • atonement, in the Levitical cult • high priest, levitical • levitical/ritual Purity • pastureland, of the Levitical settlements • priest or priesthood, Levitical • priests, and Levites • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, Levitical • tithe, collected by individual priests and Levites • tithe, given to priests or Levites • tithe, given to priests or Levites, in early postexilic period • tithe, in Mishnah and Talmud, in Mishnaic legislation given to Levites • tithe, in Second Temple period, to priests and to Levites • tithe, systems of collection for, collection by individual priests and Levites Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66; Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 152; Cover, Philo of Alexandria: On the Change of Names (2023) 133, 137, 208, 537; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 13, 179, 183; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 87, 91, 92, 94, 98, 187; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 115, 117, 163; Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 45; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 177, 178, 180, 183; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 124; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 438; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 36; Schiffman, Testimony and the Penal Code (1983) 34, 35, 40, 100; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 156, 157, 158; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 9, 112, 116, 119; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 246, 249, 250, 253, 254, 257, 258, 260, 262, 275, 276, 277; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 30, 34, 38, 39 1.5 וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃, 4.3 וְלָקַח הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־כָּל־דָּמָהּ יִשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃, 5.6 וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃, 5.7 וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃, 5.8 וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל׃, 5.9 וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃, 5.17 וְאִם־נֶפֶשׁ כִּי תֶחֱטָא וְעָשְׂתָה אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְלֹא־יָדַע וְאָשֵׁם וְנָשָׂא עֲוֺנוֹ׃, 10.1 וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃, 15.16 וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃, 15.17 וְכָל־בֶּגֶד וְכָל־עוֹר אֲשֶׁר־יִהְיֶה עָלָיו שִׁכְבַת־זָרַע וְכֻבַּס בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, 15.29 וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃, 15.31 וְהִזַּרְתֶּם אֶת־בְּנֵי־יִשְׂרָאֵל מִטֻּמְאָתָם וְלֹא יָמֻתוּ בְּטֻמְאָתָם בְּטַמְּאָם אֶת־מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם׃, 16.2 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃, 16.3 כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃, 16.4 כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃, 16.5 וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃, 16.6 וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ׃, 16.8 וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃, 16.9 וְהִקְרִיב אַהֲרֹן אֶת־הַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַיהוָה וְעָשָׂהוּ חַטָּאת׃, 16.11 וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃, 16.12 וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃, 16.14 וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃, 16.21 וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו יָדָיו עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃, 16.27 וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת אֲשֶׁר הוּבָא אֶת־דָּמָם לְכַפֵּר בַּקֹּדֶשׁ יוֹצִיא אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרְפוּ בָאֵשׁ אֶת־עֹרֹתָם וְאֶת־בְּשָׂרָם וְאֶת־פִּרְשָׁם׃, 16.34 וְהָיְתָה־זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל מִכָּל־חַטֹּאתָם אַחַת בַּשָּׁנָה וַיַּעַשׂ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃, 18.24 אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃, 18.25 וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃, 19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃, 19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃, 19.23 וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃, 19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃, 19.25 וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃, 19.34 כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃, 20.17 וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃, 20.19 וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ לֹא תְגַלֵּה כִּי אֶת־שְׁאֵרוֹ הֶעֱרָה עֲוֺנָם יִשָּׂאוּ׃, 1.5 And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting. 4.3 if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin-offering. 5.6 and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin. 5.7 And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering. 5.8 And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and pinch off its head close by its neck, but shall not divide it asunder. 5.9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering. 5.17 And if any one sin, and do any of the things which the LORD hath commanded not to be done, though he know it not, yet is he guilty, and shall bear his iniquity. 10.1 And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them. 15.16 And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even. 15.17 And every garment, and every skin, whereon is the flow of seed, shall be washed with water, and be unclean until the even. 15.29 And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting. 15.31 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them. 16.2 and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover. 16.3 Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. 16.4 He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on. 16.5 And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering. 16.6 And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house. 16.8 And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel. 16.9 And Aaron shall present the goat upon which the lot fell for the LORD, and offer him for a sin-offering. 16.11 And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself. 16.12 And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil. 16.14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times. 16.21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness. 16.27 And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. 16.34 And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year.’ And he did as the LORD commanded Moses. 18.24 Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you. 18.25 And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants. 19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. 19.23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten. 19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD. 19.25 But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God. 19.34 The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. 20.17 And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. 20.19 And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity. 20.20 And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness—they shall bear their sin; they shall die childless. 20.24 But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples. 21.2 except for his kin, that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother; 21.13 And he shall take a wife in her virginity. 21.14 A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife. 21.15 And he shall not profane his seed among his people; for I am the LORD who sanctify him. 21.17 Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God. 21.18 For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long, 21.19 or a man that is broken-footed, or broken-handed, 21.20 or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed; 21.21 no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God. 21.22 He may eat the bread of his God, both of the most holy, and of the holy. 21.23 Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them. 22.1 And the LORD spoke unto Moses, saying: 22.2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, which they hallow unto Me, and that they profane not My holy name: I am the LORD. 22.3 Say unto them: Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before Me: I am the LORD. 22.4 What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out; 22.5 or whosoever toucheth any swarming thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath; 22.6 the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water. 22.7 And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread. 22.8 That which dieth of itself, or is torn of beasts, he shall not eat to defile himself therewith: I am the LORD. 22.9 They shall therefore keep My charge, lest they bear sin for it, and die therein, if they profane it: I am the LORD who sanctify them. 22.10 There shall no acommon man eat of the holy thing; a tet of a priest, or a hired servant, shall not eat of the holy thing. 22.11 But if a priest buy any soul, the purchase of his money, he may eat of it; and such as are born in his house, they may eat of his bread. 22.12 And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things. 22.13 But if a priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she may eat of her father’s bread; but there shall no common man, 22.14 And if a man eat of the holy thing through error, then he shall put the fifth part thereof unto it, and shall give unto the priest the holy thing. 22.15 And they shall not profane the holy things of the children of Israel, which they set apart unto the LORD; 22.16 and so cause them to bear the iniquity that bringeth guilt, when they eat their holy things; for I am the LORD who sanctify them. 24.3 Without the veil of the testimony, in the tent of meeting, shall Aaron order it from evening to morning before the LORD continually; it shall be a statute for ever throughout your generations. 24.15 And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin. 24.18 And he that smiteth a beast mortally shall make it good: life for life. 25.7 and for thy cattle, and for the beasts that are in thy land, shall all the increase thereof be for food. 25.8 And thou shalt number seven sabbaths of years unto thee, seven times seven years; and there shall be unto thee the days of seven sabbaths of years, even forty and nine years. 25.9 Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land. 25.10 And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. 25.11 A jubilee shall that fiftieth year be unto you; ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines. 25.12 For it is a jubilee; it shall be holy unto you; ye shall eat the increase thereof out of the field. 25.13 In this year of jubilee ye shall return every man unto his possession. 25.14 And if thou sell aught unto thy neighbour, or buy of thy neighbour’s hand, ye shall not wrong one another. 25.15 According to the number of years after the jubilee thou shalt buy of thy neighbour, and according unto the number of years of the crops he shall sell unto thee. 25.16 According to the multitude of the years thou shalt increase the price thereof, and according to the fewness of the years thou shalt diminish the price of it; for the number of crops doth he sell unto thee. 25.17 And ye shall not wrong one another; but thou shalt fear thy God; for I am the LORD your God. 25.32 But as for the cities of the Levites, the houses of the cities of their possession, the Levites shall have a perpetual right of redemption. 25.33 And if a man purchase of the Levites, then the house that was sold in the city of his possession, shall go out in the jubilee; for the houses of the cities of the Levites are their possession among the children of Israel. 25.34 But the fields of the open land about their cities may not be sold; for that is their perpetual possession. 27.3 then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary. 27.30 And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S; it is holy unto the LORD. 27.32 And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the LORD. 27.33 He shall not inquire whether it be good or bad, neither shall he change it; and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed. |
6. Hebrew Bible, Malachi, 1.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Levit • Levites Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 173; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 439 1.7 מַגִּישִׁים עַל־מִזְבְּחִי לֶחֶם מְגֹאָל וַאֲמַרְתֶּם בַּמֶּה גֵאַלְנוּךָ בֶּאֱמָרְכֶם שֻׁלְחַן יְהוָה נִבְזֶה הוּא׃ 1.7 Ye offer polluted bread upon Mine altar. And ye say: ‘Wherein have we polluted thee?’ In that ye say: ‘The table of the LORD is contemptible.’ |
7. Hebrew Bible, Numbers, 1.49, 3.6-3.10, 4.3, 5.2-5.3, 5.23, 6.11, 8.5-8.8, 8.10, 8.12, 8.14, 8.21, 8.24-8.26, 14.18, 15.20, 16.9-16.10, 16.31-16.34, 18.1-18.11, 18.14, 18.18-18.32, 19.1-19.6, 19.9, 19.11-19.13, 19.19-19.20, 25.12-25.13, 28.2, 35.2-35.5, 35.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Judah, kingdom of, Levitical settlements of • Levi and Levites • Levi, Levites • Levite • Levites • Levites, and law of tithes • Levites, and priests • Levites, as recipients of prebendary entitlements • Levites, as recipients of tithes • Levites, as temple officials subordinate to priests • Levites, in the Temple Vision of Ezekiel • Levitical • Levitical cities • Levitical cities, pasture land (miqrash) • Levitical cities, service, age limits for • Levitical settlements • Tamid Service, levites, role of • atonement, in the Levitical cult • high priest, levitical • levites • levitical/ritual Purity • pastureland, of the Levitical settlements • priest or priesthood, Levitical • priest, Levitical • priests, and Levites • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, Levitical • tithe, given to priests or Levites • tithe, given to priests or Levites, in early postexilic period • tithe, in Mishnah and Talmud, in Mishnaic legislation given to Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 147; Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 60; Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66; Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 159; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 162, 189; Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 118, 152; Cover, Philo of Alexandria: On the Change of Names (2023) 132, 133, 134, 139, 141, 474, 475, 478, 480; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 35; Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 189; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 13, 55, 179, 182, 183; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77, 91, 93, 94, 98, 208, 227, 230; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 178, 180; Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 112; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 124; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 232; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 374, 375, 377, 378, 381, 448; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93, 277; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 36; Schiffman, Testimony and the Penal Code (1983) 31, 32, 41, 48, 74, 83, 188; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 156, 157, 158; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 9, 113; Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 19; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 246, 249, 253, 258, 259, 260, 261, 262; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 30, 34, 38, 39 1.49 אַךְ אֶת־מַטֵּה לֵוִי לֹא תִפְקֹד וְאֶת־רֹאשָׁם לֹא תִשָּׂא בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃, 3.6 הַקְרֵב אֶת־מַטֵּה לֵוִי וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אַהֲרֹן הַכֹּהֵן וְשֵׁרְתוּ אֹתוֹ׃, 3.7 וְשָׁמְרוּ אֶת־מִשְׁמַרְתּוֹ וְאֶת־מִשְׁמֶרֶת כָּל־הָעֵדָה לִפְנֵי אֹהֶל מוֹעֵד לַעֲבֹד אֶת־עֲבֹדַת הַמִּשְׁכָּן׃, 3.8 וְשָׁמְרוּ אֶת־כָּל־כְּלֵי אֹהֶל מוֹעֵד וְאֶת־מִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת־עֲבֹדַת הַמִּשְׁכָּן׃, 3.9 וְנָתַתָּה אֶת־הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו נְתוּנִם נְתוּנִם הֵמָּה לוֹ מֵאֵת בְּנֵי יִשְׂרָאֵל׃, 1.49 ’Howbeit the tribe of Levi thou shalt not number, neither shalt thou take the sum of them among the children of Israel; 3.6 ’Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister unto him. 3.7 And they shall keep his charge, and the charge of the whole congregation before the tent of meeting, to do the service of the tabernacle. 3.8 And they shall keep all the furniture of the tent of meeting, and the charge of the children of Israel, to do the service of the tabernacle. 3.9 And thou shalt give the Levites unto Aaron and to his sons; they are wholly given unto him from the children of Israel. 3.10 And thou shalt appoint Aaron and his sons, that they may keep their priesthood; and the common man that draweth nigh shall be put to death.’, 4.3 from thirty years old and upward even until fifty years old, all that enter upon the service, to do work in the tent of meeting. 5.2 ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead; 5.3 both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.’, 5.23 And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 6.11 And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day. 8.5 And the LORD spoke unto Moses, saying: 8.6 ’Take the Levites from among the children of Israel, and cleanse them. 8.7 And thus shalt thou do unto them, to cleanse them: sprinkle the water of purification upon them, and let them cause a razor to pass over all their flesh, and let them wash their clothes, and cleanse themselves. 8.8 Then let them take a young bullock, and its meal-offering, fine flour mingled with oil, and another young bullock shalt thou take for a sin-offering. 8.10 And thou shalt present the Levites before the LORD; and the children of Israel shall lay their hands upon the Levites. 8.12 And the Levites shall lay their hands upon the heads of the bullocks; and offer thou the one for a sin-offering, and the other for a burnt-offering, unto the LORD, to make atonement for the Levites. 8.14 Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be Mine. 8.21 And the Levites purified themselves, and they washed their clothes; and Aaron offered them for a sacred gift before the LORD; and Aaron made atonement for them to cleanse them. 8.24 ’This is that which pertaineth unto the Levites: from twenty and five years old and upward they shall go in to perform the service in the work of the tent of meeting; 8.25 and from the age of fifty years they shall return from the service of the work, and shall serve no more; 8.26 but shall minister with their brethren in the tent of meeting, to keep the charge, but they shall do no manner of service. Thus shalt thou do unto the Levites touching their charges.’, 14.18 The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation. 15.20 of the first of your dough ye shall set apart a cake for a gift; as that which is set apart of the threshing-floor, so shall ye set it apart. 16.9 is it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them; 16.10 and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also? 16.31 And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them. 16.32 And the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods. 16.33 So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly. 16.34 And all Israel that were round about them fled at the cry of them; for they said: ‘Lest the earth swallow us up.’, 18.1 And the LORD said unto Aaron: ‘Thou and thy sons and thy fathers’ house with thee shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood. 18.2 And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony. 18.3 And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye. 18.4 And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; but a common man shall not draw nigh unto you. 18.5 And ye shall keep the charge of the holy things, and the charge of the altar, that there be wrath no more upon the children of Israel. 18.6 And I, behold, I have taken your brethren the Levites from among the children of Israel; for you they are given as a gift unto the LORD, to do the service of the tent of meeting. 18.7 And thou and thy sons with thee shall keep your priesthood in everything that pertaineth to the altar, and to that within the veil; and ye shall serve; I give you the priesthood as a service of gift; and the common man that draweth nigh shall be put to death.’, 18.8 And the LORD spoke unto Aaron: ‘And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever. 18.9 This shall be thine of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons. 18.10 In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee. 18.11 And this is thine: the heave-offering of their gift, even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof. 18.14 Every thing devoted in Israel shall be thine. 18.18 And the flesh of them shall be thine, as the wave-breast and as the right thigh, it shall be thine. 18.19 All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, as a due for ever; it is an everlasting covet of salt before the LORD unto thee and to thy seed with thee.’, 18.20 And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel. 18.21 And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting. 18.22 And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 18.23 But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance. 18.24 For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’, 18.25 And the LORD spoke unto Moses, saying: 18.26 ’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe. 18.27 And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press. 18.28 Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest. 18.29 Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it. 18.30 Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press. 18.31 And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting. 18.32 And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’, 19.1 And the LORD spoke unto Moses and unto Aaron, saying: 19.2 This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke. 19.3 And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face. 19.4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times. 19.5 And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt. 19.6 And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. 19.9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin. 19.11 He that toucheth the dead, even any man’s dead body, shall be unclean seven days; 19.12 the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean. 19.13 Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him. 19.19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even. 19.20 But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean. 25.12 Wherefore say: Behold, I give unto him My covet of peace; 25.13 and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’, 28.2 Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. 35.2 ’Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites. 35.3 And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts. 35.4 And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about. 35.5 And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities. 35.33 So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it. |
8. Hebrew Bible, Psalms, 89.3, 103.2, 103.20-103.22, 105.6, 132.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Halevi, Elimelech Epstein • Levi, Levites • Levites • priest or priesthood, Levitical Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 98, 147; Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 30; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 142, 163; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 145; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 120, 122 89.3 כִּי־אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם׃, 103.2 בָּרֲכִי נַפְשִׁי אֶת־יְהוָה וְאַל־תִּשְׁכְּחִי כָּל־גְּמוּלָיו׃, " 89.3 For I have said: For ever is mercy built; In the very heavens Thou dost establish Thy faithfulness.", 103.2 Bless the LORD, O my soul, And forget not all His benefits; 103.20 Bless the LORD, ye angels of His, Ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word. 103.21 Bless the LORD, all ye His hosts; Ye ministers of His, that do His pleasure. 103.22 Bless the LORD, all ye His works, In all places of His dominion; Bless the LORD, O my soul. 105.6 O ye seed of Abraham His servant, Ye children of Jacob, His chosen ones. " 132.11 The LORD swore unto David in truth; He will not turn back from it: of the fruit of thy body will I set upon thy throne." |
9. Hebrew Bible, 1 Samuel, 1.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: • Levites Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 62; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180 1.21 וַיַּעַל הָאִישׁ אֶלְקָנָה וְכָל־בֵּיתוֹ לִזְבֹּחַ לַיהוָה אֶת־זֶבַח הַיָּמִים וְאֶת־נִדְרוֹ׃ 1.21 And the man Elqana, and all his house, went up to offer to the Lord his yearly sacrifice, and vow. |
10. Hebrew Bible, 2 Kings, 22.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: • Levites Found in books: Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 161; Schiffman, Testimony and the Penal Code (1983) 48 22.3 וַיְהִי בִּשְׁמֹנֶה עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ יֹאשִׁיָּהוּ שָׁלַח הַמֶּלֶךְ אֶת־שָׁפָן בֶּן־אֲצַלְיָהוּ בֶן־מְשֻׁלָּם הַסֹּפֵר בֵּית יְהוָה לֵאמֹר׃ 22.3 And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying. |
11. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: • Halevi, Elimelech Epstein • Halevy, Isaac Found in books: Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 250; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 180 4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ 4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name. |
12. Hebrew Bible, Isaiah, 53.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: • Levitical • atonement, in the Levitical cult Found in books: Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 175 53.12 לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 53.12 Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors. |
13. Hebrew Bible, Joshua, 9.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: • Levites • levites Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 115; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 438 9.27 וַיִּתְּנֵם יְהוֹשֻׁעַ בַּיּוֹם הַהוּא חֹטְבֵי עֵצִים וְשֹׁאֲבֵי מַיִם לָעֵדָה וּלְמִזְבַּח יְהוָה עַד־הַיּוֹם הַזֶּה אֶל־הַמָּקוֹם אֲשֶׁר יִבְחָר׃ 9.27 And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, unto this day, in the place which He should choose. |
14. Hebrew Bible, Ezekiel, 2.7-2.8, 44.5, 44.7, 44.9-44.19, 44.22, 44.28-44.29, 47.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Judah, kingdom of, Levitical settlements of • Levi/Levites • Levite • Levites • Levites, and priests • Levites, in Josephus • Levites, in the New Testament • Levites, in the Temple Vision of Ezekiel • Levitical cities, service, age limits for • Levitical settlements • atonement, in the Levitical cult • high priest, levitical • pastureland, of the Levitical settlements • priests, and Levites • tithe, Levites • tithe, given to priests or Levites • tithe, given to priests or Levites, in early postexilic period • tithe, in Second Temple period, to priests and to Levites Found in books: Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 162; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 95; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 85, 87, 89, 93, 98, 230; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 115; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 437, 438, 439, 448; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 382; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 188; Schiffman, Testimony and the Penal Code (1983) 31; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 260; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 34; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 113 2.7 וְדִבַּרְתָּ אֶת־דְּבָרַי אֲלֵיהֶם אִם־יִשְׁמְעוּ וְאִם־יֶחְדָּלוּ כִּי מְרִי הֵמָּה׃, 2.8 וְאַתָּה בֶן־אָדָם שְׁמַע אֵת אֲשֶׁר־אֲנִי מְדַבֵּר אֵלֶיךָ אַל־תְּהִי־מֶרִי כְּבֵית הַמֶּרִי פְּצֵה פִיךָ וֶאֱכֹל אֵת אֲשֶׁר־אֲנִי נֹתֵן אֵלֶיךָ׃, 44.5 וַיֹּאמֶר אֵלַי יְהֹוָה בֶּן־אָדָם שִׂים לִבְּךָ וּרְאֵה בְעֵינֶיךָ וּבְאָזְנֶיךָ שְּׁמָע אֵת כָּל־אֲשֶׁר אֲנִי מְדַבֵּר אֹתָךְ לְכָל־חֻקּוֹת בֵּית־יְהוָה וּלְכָל־תורתו תּוֹרֹתָיו וְשַׂמְתָּ לִבְּךָ לִמְבוֹא הַבַּיִת בְּכֹל מוֹצָאֵי הַמִּקְדָּשׁ׃, 44.7 בַּהֲבִיאֲכֶם בְּנֵי־נֵכָר עַרְלֵי־לֵב וְעַרְלֵי בָשָׂר לִהְיוֹת בְּמִקְדָּשִׁי לְחַלְּלוֹ אֶת־בֵּיתִי בְּהַקְרִיבְכֶם אֶת־לַחְמִי חֵלֶב וָדָם וַיָּפֵרוּ אֶת־בְּרִיתִי אֶל כָּל־תּוֹעֲבוֹתֵיכֶם׃, 44.9 כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃, 2.7 And thou shalt speak My words unto them, whether they will hear, or whether they will forbear; for they are most rebellious. 2.8 And thou, son of man, hear what I say unto thee: be not thou rebellious like that rebellious house; open thy mouth, and eat that which I give thee.’, 44.5 And the LORD said unto me: ‘Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordices of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary. 44.7 in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they have broken My covet, to add unto all your abominations. 44.9 Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel. 44.10 But the Levites, that went far from Me, when Israel went astray, that went astray from Me after their idols, they shall bear their iniquity; 44.11 and they shall be ministers in My sanctuary, having charge at the gates of the house, and ministering in the house: they shall slay the burnt-offering and the sacrifice for the people, and they shall stand before them to minister unto them. 44.12 Because they ministered unto them before their idols, and became a stumblingblock of iniquity unto the house of Israel; therefore have I lifted up My hand against them, saith the Lord GOD, and they shall bear their iniquity. 44.13 And they shall not come near unto Me, to minister unto Me in the priest’s office, nor to come near to any of My holy things, unto the things that are most holy; but they shall bear their shame, and their abominations which they have committed. 44.14 And I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein. 44.15 But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD; 44.16 they shall enter into My sanctuary, and they shall come near to My table, to minister unto Me, and they shall keep My charge. 44.17 And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within. 44.18 They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat. 44.19 And when they go forth into the outer court, even into the outer court to the people, they shall put off their garments wherein they minister, and lay them in the holy chambers, and they shall put on other garments, that they sanctify not the people with their garments. 44.22 Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest. 44.28 And it shall be unto them for an inheritance: I am their inheritance; and ye shall give them no possession in Israel: I am their possession. 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. 47.1 And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." |
15. Hebrew Bible, Haggai, 2.10 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Levite • Levites Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77; Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 45 2.10 In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying: |
16. Hebrew Bible, 1 Chronicles, 23.4, 24.1-24.10, 26.20-26.28 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Levite • Levites • Levites, collectivization of entitlements by • Levites, in rabbinic writings • Levites, in the Temple Vision of Ezekiel • Levites, maamadot • priests, and Levites, numbers of Found in books: Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 118; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 3, 77, 108, 187; Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 44; Levine, The Ancient Synagogue, The First Thousand Years (2005) 39; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 266 23.4 מֵאֵלֶּה לְנַצֵּחַ עַל־מְלֶאכֶת בֵּית־יְהוָה עֶשְׂרִים וְאַרְבָּעָה אָלֶף וְשֹׁטְרִים וְשֹׁפְטִים שֵׁשֶׁת אֲלָפִים׃, 24.1 לְהַקּוֹץ הַשְּׁבִעִי לַאֲבִיָּה הַשְּׁמִינִי׃, 24.2 וְלִבְנֵי לֵוִי הַנּוֹתָרִים לִבְנֵי עַמְרָם שׁוּבָאֵל לִבְנֵי שׁוּבָאֵל יֶחְדְּיָהוּ׃, 24.3 וַיֶּחָלְקֵם דָּוִיד וְצָדוֹק מִן־בְּנֵי אֶלְעָזָר וַאֲחִימֶלֶךְ מִן־בְּנֵי אִיתָמָר לִפְקֻדָּתָם בַּעֲבֹדָתָם׃, 24.4 וַיִּמָּצְאוּ בְנֵי־אֶלְעָזָר רַבִּים לְרָאשֵׁי הַגְּבָרִים מִן־בְּנֵי אִיתָמָר וַיַּחְלְקוּם לִבְנֵי אֶלְעָזָר רָאשִׁים לְבֵית־אָבוֹת שִׁשָּׁה עָשָׂר וְלִבְנֵי אִיתָמָר לְבֵית אֲבוֹתָם שְׁמוֹנָה׃, 24.5 וַיַּחְלְקוּם בְּגוֹרָלוֹת אֵלֶּה עִם־אֵלֶּה כִּי־הָיוּ שָׂרֵי־קֹדֶשׁ וְשָׂרֵי הָאֱלֹהִים מִבְּנֵי אֶלְעָזָר וּבִבְנֵי אִיתָמָר׃, 24.6 וַיִּכְתְּבֵם שְׁמַעְיָה בֶן־נְתַנְאֵל הַסּוֹפֵר מִן־הַלֵּוִי לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים וְצָדוֹק הַכֹּהֵן וַאֲחִימֶלֶךְ בֶּן־אֶבְיָתָר וְרָאשֵׁי הָאָבוֹת לַכֹּהֲנִים וְלַלְוִיִּם בֵּית־אָב אֶחָד אָחֻז לְאֶלְעָזָר וְאָחֻז אָחֻז לְאִיתָמָר׃, 24.7 וַיֵּצֵא הַגּוֹרָל הָרִאשׁוֹן לִיהוֹיָרִיב לִידַעְיָה הַשֵּׁנִי׃, 24.8 לְחָרִם הַשְּׁלִישִׁי לִשְׂעֹרִים הָרְבִעִי׃, 24.9 לְמַלְכִּיָּה הַחֲמִישִׁי לְמִיָּמִן הַשִּׁשִּׁי׃, 23.4 of these, twenty and four thousand were to oversee the work of the house of the LORD; and six thousand were officers and judges; 24.1 And the courses of the sons of Aaron were these. The sons of Aaron: Nadab and Abihu, Eleazar and Ithamar. 24.2 But Nadab and Abihu died before their father, and had no children; therefore Eleazar and Ithamar executed the priest’s office. 24.3 And David with Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, divided them according to their ordering in their service. 24.4 And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided: of the sons of Eleazar there were sixteen, heads of fathers’houses; and of the sons of Ithamar, according to their fathers’houses, eight. 24.5 Thus were they divided by lot, one sort with another; for they were princes of the sanctuary and princes of God, both of the sons of Eleazar, and of the sons of Ithamar. 24.6 And Shemaiah the son of Nethanel the scribe, who was of the Levites, wrote them in the presence of the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and the heads of the fathers’houses of the priests and of the Levites: one father’s house being taken for Eleazar, and proportionately for Ithamar. 24.7 Now the first lot came forth to Jehoiarib, the second to Jedaiah; 24.8 the third to Harim, the fourth to Seorim; 24.9 the fifth to Malchijah, the sixth to Mijamin; 24.10 the seventh to Hakkoz, the eighth to Abijah; 26.20 And of the Levites, Ahijah was over the treasuries of the house of God, and over the treasuries of the hallowed things. 26.21 The sons of Ladan, the sons of the Gershonites belonging to Ladan, the heads of the fathers’houses belonging to Ladan the Gershonite: Jehieli. 26.22 The sons of Jehieli: Zetham, and Joel his brother, over the treasuries of the house of the LORD. 26.23 of the Amramites, of the Izharites, of the Hebronites, of the Uzzielites; 26.24 Shebuel the son of Gershom, the son of Moses, was ruler over the treasuries. 26.25 And his brethren by Eliezer: Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son. 26.26 This Shelomith and his brethren were over all the treasuries of the dedicated things, which David the king, and the heads of the fathers’houses, the captains over thousands and hundreds, and the captains of the host, had dedicated. 26.27 Out of the spoil won in battles did they dedicate to repair the house of the LORD. 26.28 And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren. |
17. Hebrew Bible, 2 Chronicles, 19.8-19.11, 31.4-31.19, 34.13 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Levite • Levites • Levites, and priests • Levites, as recipients of tithes • Levites, private property of • Levitical cities, service, age limits for • benefaction, religious, by Judean priests and Levites • priests, and Levites • priests, and Levites, numbers of • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, collected by individual priests and Levites • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites • tithe, systems of collection for, collection by individual priests and Levites Found in books: Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 120, 152; Goodman, Judaism in the Roman World: Collected Essays (2006) 86; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 111; Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 45; Schiffman, Testimony and the Penal Code (1983) 42, 59; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 256, 261, 262, 263, 266, 274, 275 19.8 וְגַם בִּירוּשָׁלִַם הֶעֱמִיד יְהוֹשָׁפָט מִן־הַלְוִיִּם וְהַכֹּהֲנִים וּמֵרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לְמִשְׁפַּט יְהוָה וְלָרִיב וַיָּשֻׁבוּ יְרוּשָׁלִָם׃, 19.9 וַיְצַו עֲלֵיהֶם לֵאמֹר כֹּה תַעֲשׂוּן בְּיִרְאַת יְהוָה בֶּאֱמוּנָה וּבְלֵבָב שָׁלֵם׃, 19.8 Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem. 19.9 And he charged them, saying: ‘Thus shall ye do in the fear of the LORD, faithfully, and with a whole heart. 19.10 And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordices, ye shall warn them, that they be not guilty towards the LORD, and so wrath come upon you and upon your brethren; thus shall ye do, and ye shall not be guilty. 19.11 And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.’, 31.4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might give themselves to the law of the LORD. 31.5 And as soon as the commandment came abroad, the children of Israel gave in abundance the first-fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. 31.6 And the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of hallowed things which were hallowed unto the LORD their God, and laid them by heaps. 31.7 In the third month they began to lay the foundation of the heaps, and finished them in the seventh month. 31.8 And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and His people Israel. 31.9 Then Hezekiah questioned the priests and the Levites concerning the heaps. 31.10 And Azariah the chief priest, of the house of Zadok, answered him and said: ‘Since the people began to bring the offerings into the house of the LORD, we have eaten and had enough, and have left plenty; for the LORD hath blessed His people; and that which is left is this great store.’, 31.11 Then Hezekiah commanded to prepare chambers in the house of the LORD; and they prepared them. 31.12 And they brought in the offerings and the tithes and the hallowed things faithfully; and over them Coiah the Levite was ruler, and Shimei his brother was second. 31.13 And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Coiah and Shimei his brother, by the appointment of Hezekiah the king, and Azariah the ruler of the house of God. 31.14 And Kore the son of Imnah the Levite, the porter at the east gate, was over the freewill-offerings of God, to distribute the offerings of the LORD, and the most holy things. 31.15 And under him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their office of trust, to give to their brethren by courses, as well to the great as to the small; 31.16 beside them that were reckoned by genealogy of males, from three years old and upward, even every one that entered into the house of the LORD, for his daily portion, for their service in their charges according to their courses; 31.17 and them that were reckoned by genealogy of the priests by their fathers’houses, and the Levites from twenty years old and upward, in their charges by their courses; 31.18 even to give to them that were reckoned by genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation; for in their office of trust they administered the sacred gifts; 31.19 also for the sons of Aaron the priests, that were in the fields of the open land about their cities, in every city, there were men that were mentioned by name, to give portions to all the males among the priests, and to all that were reckoned by genealogy among the Levites. 34.13 Also they were over the bearers of burdens, and presided over all that did the work in every manner of service; and of the Levites there were scribes, and officers, and porters. |
18. Hebrew Bible, Ezra, 2.36-2.58, 2.61, 9.1-9.2, 9.6, 9.10-9.14, 10.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Levi/Levites • Levit • Levite • Levites • Levites, in rabbinic writings • priest or priesthood, Levitical • priests, and Levites, numbers of Found in books: Bezzel and Pfeiffer, Prophecy and Hellenism (2021) 169; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 167; Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 118; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 3, 187; Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 44; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 120; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 125; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 377, 438; Schiffman, Testimony and the Penal Code (1983) 41, 187; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 266 2.36 הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃, 2.37 בְּנֵי אִמֵּר אֶלֶף חֲמִשִּׁים וּשְׁנָיִם׃, 2.38 בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃, 2.39 בְּנֵי חָרִם אֶלֶף וְשִׁבְעָה עָשָׂר׃, 2.36 The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 2.37 The children of Immer, a thousand fifty and two. 2.38 The children of Pashhur, a thousand two hundred forty and seven. , 2.39 The children of Harim, a thousand and seventeen. 2.40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four. 2.41 The singers: the children of Asaph, a hundred twenty and eight. 2.42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all a hundred thirty and nine. 2.43 The Nethinim: the children of Ziha, the children of Hasupha, the children of Tabbaoth; 2.44 the children of Keros, the children of Siaha, the children of Padon; 2.45 the children of Lebanah, the children of Hagabah, the children of Akkub; 2.46 the children of Hagab, the children of Salmai, the children of Ha; 2.47 the children of Giddel, the children of Gahar, the children of Reaiah; 2.48 the children of Rezin, the children of Nekoda, the children of Gazzam; 2.49 the children of Uzza, the children of Paseah, the children of Besai; 2.50 the children of Asnah, the children of Meunim, the children of Nephusim; 2.51 the children of Bakbuk, the children of Hakupha, the children of Harhur; 2.52 the children of Bazluth, the children of Mehida, the children of Harsha; 2.53 the children of Barkos, the children of Sisera, the children of Temah; 2.54 the children of Neziah, the children of Hatipha. 2.55 The children of Solomon’s servants: the children of Sotai, the children of Hassophereth, the children of Peruda; 2.56 the children of Jaalah, the children of Darkon, the children of Giddel; 2.57 the children of Shephatiah, the children of Hattil, the children of Pochereth-hazzebaim, the children of Ami. 2.58 All the Nethinim, and the children of Solomon’s servants, were three hundred ninety and two. 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. 9.1 Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 9.2 For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’, 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. 9.10 And now, O our God, what shall we say after this? for we have forsaken Thy commandments, 9.11 which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness. 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. 9.13 And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt, 9.14 hall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape? 10.14 Let now our princes of all the congregation stand, and let all them that are in our cities that have married foreign women come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God be turned from us, as touching this matter.’ |
19. Hebrew Bible, Nehemiah, 7.39-7.45, 8.8, 9.1-9.3, 9.28, 10.29-10.31, 10.33-10.34, 10.36-10.40, 11.1-11.3, 11.10-11.18, 11.20, 12.44-12.45, 13.4-13.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Judah, kingdom of, Levitical settlements of • Levi/Levites • Levite • Levites • Levites, and priests • Levites, as recipients of prebendary entitlements • Levites, as recipients of tithes • Levites, collectivization of entitlements by • Levites, in the Temple Vision of Ezekiel • Levites, private property of • Levitical cities • Levitical settlements • priests, and Levites • priests, and Levites, numbers of • tithe, Levites • tithe, collected by individual priests and Levites • tithe, given to priests or Levites • tithe, given to priests or Levites, in early postexilic period • tithe, in Second Temple period, to priests and to Levites • tithe, systems of collection for, collection by individual priests and Levites Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 66; Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 153; Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 162, 163, 190; Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 118, 120; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 3, 101, 108, 110, 129, 133, 227; Grabbe, Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus (2010) 44; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 120; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 467; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 277; Schiffman, Testimony and the Penal Code (1983) 187; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 259, 262, 263, 266, 274, 275 7.39 הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃, 7.39 The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 7.40 The children of Immer, a thousand fifty and two. 7.41 The children of Pashhur, a thousand two hundred forty and seven. 7.42 The children of Harim, a thousand and seventeen. 7.43 The Levites: the children of Jeshua, of Kadmiel, of the children of Hodeiah, seventy and four. 7.44 The singers: the children of Asaph, a hundred forty and eight. 7.45 The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, a hundred thirty and eight. 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. 9.1 Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them. 9.2 And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers. 9.3 And they stood up in their place, and read in the book of the Law of the LORD their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the LORD their God. 9.28 But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies; 10.29 And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of God, their wives, their sons, and their daughters, every one that had knowledge and understanding; 10.30 they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes; 10.31 and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons; 10.33 Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; 10.34 for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God. 10.36 and to bring the first-fruits of our land, and the first-fruits of all fruit of all manner of trees, year by year, unto the house of the LORD; 10.37 also the first-born of our sons, and of our cattle, as it is written in the Law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God; 10.38 and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage. 10.39 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. , 10.40 For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our God. 11.1 And the princes of the people dwelt in Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities. 11.2 And the people blessed all the men that willingly offered themselves to dwell in Jerusalem. 11.3 Now these are the chiefs of the province that dwelt in Jerusalem; but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israelites, the priests, and the Levites, and the Nethinim, and the children of Solomon’s servants. 11.10 of the priests: Jedaiah the son of Joiarib, Jachin, 11.11 Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God, 11.12 and their brethren that did the work of the house, eight hundred twenty and two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah, 11.13 and his brethren, chiefs of fathers’houses, two hundred forty and two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, 11.14 and their brethren, mighty men of valour, a hundred twenty and eight; and their overseer was Zabdiel, the son of Haggedolim. 11.15 And of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; 11.16 and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of the house of God; 11.17 and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brethren; and Abda the son of Shammua, the son of Galal, the son of Jeduthun. 11.18 All the Levites in the holy city were two hundred fourscore and four. 11.20 And the residue of Israel, of the priests, the Levites, were in all the cities of Judah, every one in his inheritance. 12.44 And on that day were men appointed over the chambers for the treasures, for the heave-offerings, for the first-fruits, and for the tithes, to gather into them, according to the fields of the cities, the portions appointed by the law for the priests and Levites; for Judah rejoiced for the priests and for the Levites that took their stations. 12.45 And they kept the ward of their God, and the ward of the purification, and so did the singers and the porters, according to the commandment of David, and of Solomon his son. 13.4 Now before this, Eliashib the priest, who was appointed over the chambers of the house of our God, being allied unto Tobiah, 13.5 had prepared for him a great chamber, where aforetime they laid the meal-offerings, the frankincense, and the vessels, and the tithes of the corn, the wine, and the oil, which were given by commandment to the Levites, and the singers, and the porters; and the heave-offerings for the priests. 13.6 But in all this time I was not at Jerusalem; for in the two and thirtieth year of Artaxerxes king of Babylon I went unto the king, and after certain days asked I leave of the king; 13.7 and I came to Jerusalem, and understood the evil that Eliashib had done for Tobiah, in preparing him a chamber in the courts of the house of God. 13.8 And it grieved me sore; therefore I cast forth all the household stuff of Tobiah out of the chamber. 13.9 Then I commanded, and they cleansed the chambers; and thither brought I again the vessels of the house of God, with the meal-offerings and the frankincense. 13.10 And I perceived that the portions of the Levites had not been given them; so that the Levites and the singers, that did the work, were fled every one to his field. 13.11 Then contended I with the rulers, and said: ‘Why is the house of God forsaken?’ And I gathered them together, and set them in their place. 13.12 Then brought all Judah the tithe of the corn and the wine and the oil unto the treasuries. 13.13 And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah; and next to them was Ha the son of Zaccur, the son of Mattaniah; for they were counted faithful, and their office was to distribute unto their brethren. 13.14 Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the wards thereof. |
20. Hebrew Bible, Zechariah, 3.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Levites • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 77; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 251 3.7 כֹּה־אָמַר יְהוָה צְבָאוֹת אִם־בִּדְרָכַי תֵּלֵךְ וְאִם אֶת־מִשְׁמַרְתִּי תִשְׁמֹר וְגַם־אַתָּה תָּדִין אֶת־בֵּיתִי וְגַם תִּשְׁמֹר אֶת־חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה׃ 3.7 ’Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by. |
21. Anon., Jubilees, 13.25-13.27, 30.14, 30.18, 31.16, 32.1-32.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: • Levi, Levites • Levi/Levites • Levites • Levites, and law of tithes • Levites, as recipients of tithes • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, collected by individual priests and Levites • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites • tithe, systems of collection for, collection by individual priests and Levites Found in books: Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 94; Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 205; Goodman, Judaism in the Roman World: Collected Essays (2006) 51; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 125; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 179, 180; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 156, 157, 158; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 253, 254, 275 13.25 and slew the king of Gomorrah, and the king of Sodom fled, and many fell through wounds in the vale of Siddim, by the Salt Sea.And they took captive Sodom and Adam and Zeboim, " 13.26 and they took captive Lot also, the son of Abrams brother, and all his possessions, and they went to Dan.", " 13.27 And one who had escaped came and told Abram that his brothers son", 30.14 and every man who hath defiled (it) shall surely die: they shall stone him with stones. 30.18 For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah, 31.16 And they came near to him, and he turned and kissed them and embraced them both together. 32.1 And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God,him and his sons for ever; 32.2 and he awoke from his sleep and blessed the Lord. 32.3 And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea, he gave tithes of all. 32.4 And in those days Rachel became pregt with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, 32.5 and his father clothed him in the garments of the priesthood and filled his hands. 32.6 And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God, 32.7 This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offerings. 32.8 And when the fire had consumed it, he burnt incense on the fire over the fire, 32.9 and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; 32.10 and thus he did daily for seven days.And he and all his sons and his men were eating (this) with joy there during seven day, 32.11 and blessing and thanking the Lord, who had delivered him out of all his tribulation and had given him his vow. 32.12 And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men, 32.13 And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there, 32.14 and Jacob gave his vow: thus he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. 32.15 And for this reason it is ordained on the heavenly tables as a law for the tithing again the tithe to eat before the Lord from year to year, |
22. Anon., Psalms of Solomon, 2.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Levites • pastureland, of the Levitical settlements Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 198; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31 2.3 Because the sons of Jerusalem had defiled the holy things of the Lord, Had profaned with iniquities the offerings of God. |
23. Anon., Testament of Levi, 9.3-9.4, 14.6, 17.9-17.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: • Levi/Levites • Levites • Levites, as recipients of tithes • pastureland, of the Levitical settlements • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 198; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 125; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 253 9.3 And when we came to Bethel, my father saw a vision concerning me, that I should be their priest unto God. 9.4 And he rose up early in the morning, and paid tithes of all to the Lord through me. 14.6 And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah. 17.9 Therefore shall they be taken captive and become a prey, and their land and their substance shall be destroyed. |
24. Dead Sea Scrolls, Community Rule, 1.24, 3.13-4.26 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: • Levites Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 29; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 97; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 525; Schiffman, Testimony and the Penal Code (1983) 48 NA> |
25. Dead Sea Scrolls, Temple Scroll, 57.15, 57.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: • Levites, and law of tithes • Levites, in rabbinic writings • Priests, Levitical Found in books: Flatto, The Crown and the Courts (2021) 14; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 197; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 158 NA> |
26. Septuagint, 1 Maccabees, 4.59, 11.35 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: • Levites • Levitical singers • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 287; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 179; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 251 4.59 Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. 11.35 And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us -- from all these we shall grant them release. |
27. Septuagint, 2 Maccabees, 1.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: • Levites Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31; Schwartz, 2 Maccabees (2008) 157 " 1.23 And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah." |
28. Septuagint, Ecclesiasticus (Siracides), 7.31, 45.7, 45.15, 45.23-45.25 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: • Levites • priest or priesthood, Levitical • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 122, 124; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 254 7.31 Fear the Lord and honor the priest,and give him his portion, as is commanded you:the first fruits, the guilt offering, the gift of the shoulders,the sacrifice of sanctification,and the first fruits of the holy things. 45.7 He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him. 45.15 Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name. 45.23 Phinehas the son of Eleazar is the third in glory,for he was zealous in the fear of the Lord,and stood fast, when the people turned away,in the ready goodness of his soul,and made atonement for Israel. 45.24 Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever. 45.25 A covet was also established with David,the son of Jesse, of the tribe of Judah:the heritage of the king is from son to son only;so the heritage of Aaron is for his descendants. |
29. Septuagint, Judith, 11.13 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: • Levites • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 251 11.13 They have decided to consume the first fruits of the grain and the tithes of the wine and oil, which they had consecrated and set aside for the priests who minister in the presence of our God at Jerusalem -- although it is not lawful for any of the people so much as to touch these things with their hands. |
30. Philo of Alexandria, On The Cherubim, 10 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levite • Levites • tithe, Levitical Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 139; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 160 10 Why then do we wonder if God once for all banished Adam, that is to say, the mind out of the district of the virtues, after he had once contracted folly, that incurable disease, and if he never permitted him again to return, when he also drives out and banishes from wisdom and from the wise man every sophist, and the mother of sophists, the teaching that is of elementary instruction, while he calls the names of wisdom and of the wise man Abraham, and Sarah. IV. |
31. Philo of Alexandria, On Drunkenness, 69, 210 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levite • Levites Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 440; Sly, Philo's Perception of Women (1990) 191; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 31 69 for it is not the case, as some persons think, that the priests slay men, rational animals, compounded of soul and body, but they only eradicate from their minds all those things which are akin to and dear to the flesh, thinking it seemly for those who have become ministers of the only wise God, to alienate themselves form all the things of creation, and to look upon all such things as enemies and thoroughly hostile. 210 Now there are three companions of and servants of the intemperate and incontinent soul, the chief baker, the chief cook, and the chief butler, whom the admirable Moses mentions in these words, "And Pharaoh was angry with the two eunuchs, with the chief butler, and with the chief baker, and he put them in prison with the chief cook;" and the chief cook is eunuch; for he says in another place, "And Joseph was brought down to Egypt, and a eunuch became his master, Pharaohs chief Cook," |
32. Philo of Alexandria, On Flight And Finding, 90 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levites Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 183; Sly, Philo's Perception of Women (1990) 191 90 Either, therefore, it is for this reason alone, or perhaps for this other also, that the Levitical tribe of the persons set apart for the service of the temple ran up, and at one onset slew those who had made a god of the golden calf, the pride of Egypt, killing all who had arrived at the age of puberty, being inflamed with righteous danger, combined with enthusiasm, and a certain heaven-sent inspiration: "And every one slew his brother, and his neighbour, and him that was nearest to Him." The body being the brother of the soul, and the irrational part the neighbour of the rational, and the uttered speech that which is nearest to the mind. |
33. Philo of Alexandria, On The Change of Names, 2, 147, 191-192 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levite • Levites • Levites, as recipients of tithes • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, Levitical • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 135, 137, 139, 478; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 189; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 253 2 Moreover the first fruits of the tribe of Levi are given up to the priests; for they having taken tithes, offer up other tenths from them as from their own fruits, which thus comprise the number of a hundred; for the number ten is the symbol of improvement, and the number a hundred is the symbol of perfection; and he that is in the middle is always striving to reach the extremity, exerting the inborn goodness of his nature, by which he says, that the Lord of the universe has appeared to him. 147 And this is why he only says that he will give her one son. And now he called it a son, not speaking carelessly or inconsiderately, but for the sake of showing that it is not a foreign, or a supposititious, nor an adopted, nor an illegitimate child, but a legitimate child, a proper citizen, inasmuch as a foreign child cannot be the offspring of a truly citizen soul, for the Greek word teknon (son), is derived from tokos (bringing forth), by way of showing the kindred by which children are, by nature, united to their parents. XXVII. 191 Moreover the ratio of a hundred is the first fruit of the first fruit which the Levites assign to those who are consecrated to the priesthood; for after they have taken the tenth from the nation they are enjoined to give unto the priests a sacred tenth of the whole share, as if from their own possessions. 192 And if a person were to consider, he might find many other instances to the praise of the aforesaid number brought forward in the law of Moses, but for the present what have been enumerated are sufficient. But if from the hundred you set aside the tenth part as a sacred first fruit to God who produces, and increases, and brings to perfection the fruit of the soul--for how can it be anything but perfect, inasmuch as it is on the confines between the first and the tenth, in the same manner in which the Holy of Holies is separated by the veil in the middle. .. by which those things which are of the same genus are divided according to the differences in species? XXXVI. |
34. Philo of Alexandria, On The Sacrifices of Cain And Abel, 120 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levites Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 184; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30 120 For Jacob being the symbol of labour and improvement, is also the beginning of goodness of disposition, which is signified in Reuben: but the fountain of contemplation of the only wise being, according to which the name of Israel is given, is the principle of being inclined to minister to him; and of such ministry the Levite is the symbol. As therefore Jacob is found to be the inheritor of the birth-right of Esau, eagerness in wickedness having been defeated by virtuous labour, so also Levi, as one who devotes himself to perfect virtue, will carry off the honours of seniority from Reuben, the man of a good disposition. But the most undeniable proof of perfection is for a man to be a fugitive to God, having abandoned all concern for the things of creation. XXXVII. |
35. Philo of Alexandria, On Dreams, 2.273 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levi/Levites • Levites Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 184; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 163 2.273 and these persons are Levites, proselytes, and orphans, and widows. But some are suppliants, some are emigrants and fugitives, some are persons widowed and destitute of all created things, but enrolled as belonging to God, the genuine husband and father of the soul which is inclined to worship. XLII. |
36. Philo of Alexandria, On The Special Laws, 1.132, 1.145-1.151, 3.94, 3.126, 3.128, 3.141, 4.177 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levi/Levites • Levites • Levites, as recipients of prebendary entitlements • Levites, as recipients of tithes • Levites, in Judaism • Priests, Levitical • levitical/ritual Purity • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Flatto, The Crown and the Courts (2021) 43; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 208; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 163; Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 160; Sly, Philo's Perception of Women (1990) 191, 192; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 112, 113; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 253 1.132 in the first place, that the necessary food for their support shall at all times be provided for them without any labour or toil of their own; for God commands those who are making bread, to take of all the fat and of all the dough, a loaf as first fruits for the use of the priests, making thus, by this legitimate instruction, a provision for those men who put aside these first fruits, proceeding in the way that leads to piety; 1.145 And these things are assigned to the priests from the possessions of each individual, but there are also often especial revenues set apart for them exceedingly suitable for the priests, which are derived from the sacrifices which are offered up; for it is commanded that two portions from two limbs of every victim shall be given to the priests, the arm from the limb on the right side, and the fat from the chest; for the one is a symbol of strength and manly vigour, and of every lawful action in giving, and taking, and acting: and the other is an emblem of human gentleness as far as the angry passions are concerned; 1.146 for it is said that these passions have their abode in the chest, since nature has assigned them the breast for their home as the most suitable place; around which as around a garrison she has thrown, in order more effectually to secure them from being taken, a very strong fence which is called the chest, which she has made of many continuous and very strong bones, binding it firmly with nerves which cannot be broken. 1.147 But from the victims which are sacrificed away from the altar, in order to be eaten, it is commanded that three portions should be given to the priest, an arm, and a jaw-bone, and that which is called the paunch; the arm for the reason which has been mentioned a short time ago; the jaw-bone as a first fruit of that most important of all the members of the body, namely the head, and also of uttered speech, for the stream of speech could not flow out without the motion of these jaws; for they being Agitated{19}{the Greek word here used is seioµ, and the word used for jawbone is siagoµn, which Philo appears to think may be derived from seioµ.} (and it is very likely from this, that they have derived their name, 1.148 and the paunch is a kind of excrescence of the belly. And the belly is a kind of stable of that irrational animal the appetite, which, being irrigated by much wine-bibbing and gluttony, is continually washed with incessant provision of meat and drink, and like a swine is delighted while wallowing in the mire; in reference to which fact, a very suitable place indeed has been assigned to that intemperate and most unseemly beast, namely, the place to which all the superfluities are conveyed. 1.149 And the opposite to desire is temperance, which one must endeavour, and labour, and take pains by every contrivance imaginable to acquire, as the very greatest blessing and most perfect benefit both to an individual and to the state. 1.150 Appetite therefore, being a profane, and impure, and unholy thing, is driven beyond the territories of virtue, and is banished as it ought to be; but temperance, being a pure and unblemished virtue, neglecting everything which relates to eating and drinking, and boasting itself as superior to the pleasures of the belly, may be allowed to approach the sacred altars, bringing forward as it does the excrescence of the body, as a memorial that it may be reminded to despise all insatiability and gluttony, and all those things which excite the appetites to this pitch.XXX. 1.151 And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance, " 3.94 On which account, Moses commands that poisoners and sorceresses shall not be allowed to live one day or even one hour, but that they shall be put to death the moment that they are taken, no pretext being for a moment allowed them for putting off or delaying their punishment. For those who attack one openly and to ones face, any body may guard against; but of those who plot against one secretly, and who disguise their attacks by the concealed approaches of poison, it is not easy to see the cunning beforehand.", 3.126 then the tribe aforesaid, being very terribly indigt at their sudden departure from their previous customs, and being enflamed with zeal by reason of their natural disposition which hated iniquity, all became full of rage and of divine enthusiasm, and arming themselves, as at one signal, and with great contempt and one uimous attack, came upon the people, drunk thus with a twofold intoxication of impiety and of wine, beginning with their nearest and dearest friends and relations, thinking those who loved God to be their only relations and friends. And in a very small portion of the day, four-and-twenty thousand men were slain; the calamities of whom were a warning to those who would otherwise have joined themselves to their iniquity, but who now were alarmed lest they should suffer a similar fate. 3.128 Therefore the lawgiver enjoins that the man who has committed an unintentional murder should flee to some one of the cities which this tribe has received as its inheritance, in order to comfort him and to teach him not to despair of any sort of safety; but to make him, while safe through the privilege of the place, remember and consider that not only on certain occasions is forgiveness allowed to those who have designedly slain any person, but that even great and preeminent honours and excessive happiness is bestowed on them. And if such honours can ever be allowed to those who have slain a man voluntarily, how much more must there be allowance made for those who have done so not with any design, so that, even if no honour be bestowed on them, they may at least not be condemned to be put to death in retaliation. By which injunctions the lawgiver intimates that every kind of homicide is not blameable, but only that which is combined with injustice; and that of other kinds some are even praiseworthy which are committed out of a desire and zeal for virtue; and that which is unintentional is not greatly to be blamed. " 3.141 even if he should say that he had only inflicted blows on them to correct them, not designing to kill them. For he will not at once get off with a cheerful countece, but he will be brought before the tribunal and examined by accurate investigators of the truth, who will inquire whether he slew him intentionally or unintentionally. And if he be found to have plotted against him with a wicked disposition, let him die; not having any excuse made for him on the ground of his being the servants master, so as to procure his deliverance.", 4.177 for when Moses, that holy interpreter of the will of God, is raising a hymn in praise of the virtues of the living God in these terms, "God is great and mighty, one who is no respecter of persons, and who does not take gifts to guide him in his Judgment."{40}{ |
37. Philo of Alexandria, On The Virtues, 95, 221 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levi/Levites • Levite • Levites • Levites, as recipients of tithes • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, given to priests or Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 170; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 163; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 277; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 252, 253 95 The laws Command that the people should offer to the priests first fruits of corn, and wine, and oil, and of their domestic flocks, and of wools. But that of the crops which are produced in the fields, and of the fruits of the trees, they should bring in full baskets in proportion to the extent of their lands; with hymns made in praise of God, which the sacred volumes preserve recorded in writing. And, moreover, they were not to reckon the first-born of the oxen, and sheep, and goats in their herds and flocks as if they were their own, but were to look upon these also as first-fruits, in order that, being thus trained partly to honour God, and partly also not to seek for every possible gain, they might be adorned with those chief virtues, piety and humanity. 221 for Tamar was a woman from Syria Palestina, who had been bred up in her own native city, which was devoted to the worship of many gods, being full of statues, and images, and, in short, of idols of every kind and description. But when she, emerging, as it were, out of profound darkness, was able to see a slight beam of truth, she then, at the risk of her life, exerted all her energies to arrive at piety, caring little for life if she could not live virtuously; and living virtuously was exactly identical with living for the service of and in constant supplication to the one true God. |
38. Philo of Alexandria, On The Life of Moses, 2.67, 2.171, 2.174, 2.280 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Levi/Levites • Levites • Levites, and priests • Levites, in Judaism • priests, and Levites • syncrisis, Melchizedekian/Levitical priestly ministries • tithe, Levites • tithe, given to priests or Levites • tithe, given to priests or Levites, in early postexilic period • tithe, in Second Temple period, to priests and to Levites Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 156; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 43; Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 160; Sly, Philo's Perception of Women (1990) 191; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 260 2.67 Therefore he, with a few other men, was dear to God and devoted to God, being inspired by heavenly love, and honouring the Father of the universe above all things, and being in return honoured by him in a particular manner. And it was an honour well adapted to the wise man to be allowed to serve the true and living God. Now the priesthood has for its duty the service of God. of this honour, then, Moses was thought worthy, than which there is no greater honour in the whole world, being instructed by the sacred oracles of God in everything that related to the sacred offices and ministrations. 2.171 and, when Moses saw them rushing forward as if starting from the goal in a race, he said, "Surely it is not with your bodies alone that you are hastening to come unto me, but you shall soon bear witness with your minds to your eagerness; let every one of you take a sword, and slay those men who have done things worthy of ten thousand deaths, who have forsaken the true God, and made for themselves false gods, of perishable and created substances, calling them by the name which belongs only to the uncreated and everlasting God; let every one, I say, slay those men, whether it be his own kinsmen or his friends, looking upon nothing to be either friendship or kindred but the holy fellowship of good men.", 2.174 But, since there is not one order only of consecrated priests, but since to some of them the charge is committed of attending to all the prayers, and sacrifices, and other most sacred ceremonies, being allowed to enter into the inmost and most holy shrine; while others are not permitted to do any of these things, but have the duty of taking care of and guarding the temple and all that is therein, both day and night, whom some call keepers of the temple; a sedition arose respecting the precedency in honour, which was to many persons in many ways the cause of infinite evils, and it broke out now from the keepers of the temple attacking the priests, and endeavouring to deprive them of the honour which belonged to them; and they thought that they should be able easily to succeed in their object, since they were many times more numerous than the others. 2.280 and while he was still boiling over and inflamed with anger by this lawful indignation he became inspired, and changed into a prophet, and uttered the following oracles. "Apostacy is an evil thing, but these faithless men shall be taught, not only by words but also by actions; they shall, by personal suffering, learn my truth and good faith, since they would not learn it by ordinary instruction; |
39. Josephus Flavius, Jewish Antiquities, 4.24, 4.28, 4.68-4.75, 4.205, 4.214-4.218, 4.223-4.224, 9.273, 11.181-11.182, 12.142, 13.63, 13.66-13.71, 13.73, 14.203, 18.23, 18.25, 20.179-20.181, 20.205-20.207, 20.216-20.218, 20.237 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Judah, kingdom of, Levitical settlements of • Levi and Levites • Levite • Levites • Levites, and priests • Levites, as recipients of prebendary entitlements • Levites, as recipients of tithes • Levites, as temple officials subordinate to priests • Levites, in Josephus • Levites, in the New Testament • Levites, in the Temple Vision of Ezekiel • Levitical settlements • Priests, Levitical • pastureland, of the Levitical settlements • priests, and Levites • priests, and Levites, numbers of • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, collected by individual priests and Levites • tithe, given to priests or Levites • tithe, given to priests or Levites, in early postexilic period • tithe, in Mishnah and Talmud, in Mishnaic legislation given to Levites • tithe, in Second Temple period, to priests and to Levites • tithe, systems of collection for, collection by individual priests and Levites Found in books: Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 37; Flatto, The Crown and the Courts (2021) 37, 84; Goodman, Judaism in the Roman World: Collected Essays (2006) 86; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 3, 95, 129, 208, 227; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 179, 180, 182, 183; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 36, 93, 154, 277; Schwartz, 2 Maccabees (2008) 157, 286; Spielman, Jews and Entertainment in the Ancient World (2020) 37; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 55; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 58, 244, 248, 255, 256, 257, 258, 260, 261, 263, 267, 274 " 4.24 Μωυσῆς δὲ τὴν Κορέου διαβολὴν ἐκ πολλοῦ προειδὼς καὶ τὸν λαὸν παροξυνόμενον ἰδὼν οὐκ ἔδεισεν, ἀλλὰ θαρρῶν οἷς περὶ τῶν πραγμάτων καλῶς ἐβουλεύετο καὶ τὸν ἀδελφὸν εἰδὼς κατὰ τὴν τοῦ θεοῦ προαίρεσιν τῆς ἱερωσύνης τυχεῖν, ἀλλ οὐ κατὰ τὴν αὐτοῦ χάριν, ἧκεν εἰς τὴν ἐκκλησίαν.", " 4.28 ἀλλ ἐγώ τε κρείττων ἢ κακουργεῖν ὅ τε θεὸς οὐκ ἂν περιεῖδεν ἑαυτὸν καταφρονούμενον οὐδ ὑμᾶς ἀγνοοῦντας ὅτι καὶ ποιοῦντες αὐτῷ χαρίζεσθε, ἀλλ αὐτὸς ἐπιλεξάμενος τὸν ἱερωσόμενον αὐτῷ τῆς κατὰ τοῦτ αἰτίας ἡμᾶς ἠλευθέρωσεν.", " 4.68 πρὸς τούτοις δὲ καὶ τὸν λαὸν ἐξέταξε τῶν ἐπετείων καρπῶν δεκάτην αὐτοῖς τε τοῖς Λευίταις καὶ ἱερεῦσι τελεῖν. καὶ ἃ μὲν ἡ φυλὴ παρὰ τοῦ πλήθους λαμβάνει ταῦτ ἐστίν: ἀναγκαῖον δ ἡγησάμην ἃ τοῖς ἱερεῦσιν ἰδίᾳ παρὰ πάντων γίνεται δηλῶσαι.", " 4.69 Τῶν μὲν τεσσαράκοντα καὶ ὀκτὼ πόλεων τρισκαίδεκα παραχωρῆσαι τοὺς Λευίτας αὐτοῖς προσέταξε καὶ τῆς δεκάτης, ἧς παρὰ τοῦ λαοῦ κατ ἔτος λαμβάνουσι, δεκάτην αὐτοῖς ἀπομερίζειν.", 4.24 4. Now although Moses had a great while ago foreseen this calumny of Corah, and had seen that the people were irritated, yet was he not affrighted at it: but being of good courage, because he had given them right advice about their affairs, and knowing that his brother had been made partaker of the priesthood at the command of God, and not by his own favor to him, he came to the assembly; 4.28 But I am above such base practices: nor would God have overlooked this matter, and seen himself thus despised; nor would he have suffered you to be ignorant of what you were to do, in order to please him; but he hath himself chosen one that is to perform that sacred office to him, and thereby freed us from that care. 4.68 And besides this, he appointed that the people should pay the tithe of their annual fruits of the earth, both to the Levites and to the priests. And this is what that tribe receives of the multitude; but I think it necessary to set down what is paid by all, peculiarly to the priests. 4.69 4. Accordingly he commanded the Levites to yield up to the priests thirteen of their forty-eight cities, and to set apart for them the tenth part of the tithes which they every year receive of the people; 4.70 as also, that it was but just to offer to God the first-fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city; 4.71 but that the owners of those first-born which are not appointed for sacrifices in the laws of our country, should bring a shekel and a half in their stead: but for the first-born of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when any baked breadcorn, and made loaves of it, they should give somewhat of what they had baked to them. 4.72 Moreover, when any have made a sacred vow, I mean those that are called Nazarites, that suffer their hair to grow long, and use no wine, when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair for the priests to be thrown into the fire. 4.73 Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. 4.74 And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, or breast, and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained, besides what they had out of those offerings for sins which the people gave them, as I have set it down in the foregoing book. 4.75 He also ordered, that out of every thing allotted for the priests, their servants, their sons, their daughters, and their wives, should partake, as well as themselves, excepting what came to them out of the sacrifices that were offered for sins; for of those none but the males of the family of the priests might eat, and this in the temple also, and that the same day they were offered. 4.205 8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor. 4.214 14. Let there be seven men to judge in every city, and these such as have been before most zealous in the exercise of virtue and righteousness. Let every judge have two officers allotted him out of the tribe of Levi. 4.215 Let those that are chosen to judge in the several cities be had in great honor; and let none be permitted to revile any others when these are present, nor to carry themselves in an insolent manner to them; it being natural that reverence towards those in high offices among men should procure men’s fear and reverence towards God. 4.216 Let those that judge be permitted to determine according as they think to be right, unless any one can show that they have taken bribes, to the perversion of justice, or can allege any other accusation against them, whereby it may appear that they have passed an unjust sentence; for it is not fit that causes should be openly determined out of regard to gain, or to the dignity of the suitors, but that the judges should esteem what is right before all other things, 4.217 otherwise God will by that means be despised, and esteemed inferior to those, the dread of whose power has occasioned the unjust sentence; for justice is the power of God. He therefore that gratifies those in great dignity, supposes them more potent than God himself. 4.218 But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 4.223 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224 let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 9.273 and cleansed the city of all the pollution of the idols. The king also gave order that the daily sacrifices should be offered, at his own charges, and according to the law; and appointed that the tithes and the first-fruits should be given by the multitude to the priests and Levites, and that they might constantly attend upon divine service, and never be taken off from the worship of God. 11.181 But when Nehemiah saw that the city was thin of people, he exhorted the priests and the Levites that they would leave the country, and remove themselves to the city, and there continue; and he built them houses at his own expenses; 11.182 and he commanded that part of the people which were employed in cultivating the land to bring the tithes of their fruits to Jerusalem, that the priests and Levites having whereof they might live perpetually, might not leave the divine worship; who willingly hearkened to the constitutions of Nehemiah, by which means the city Jerusalem came to be fuller of people than it was before. 12.142 and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 13.63 out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.66 where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68 for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.70 “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 13.71 But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.”, 13.73 However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 14.203 and that they pay their tribute in Sidon on the second year of that sabbatical period, the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. 18.23 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.25 And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 20.179 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.180 And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.181 And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice. 20.205 But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest Jesus, by making them presents; 20.206 he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207 So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that some of the priests, that of old were wont to be supported with those tithes, died for want of food. 20.216 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217 Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; 20.218 and as a part of this tribe ministered in the temple, he also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions. 20.237 but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest. |
40. Josephus Flavius, Jewish War, 7.424, 7.430, 7.433 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Judah, kingdom of, Levitical settlements of • Levite • Levites • Levites, in the Temple Vision of Ezekiel • Levitical settlements Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 227; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 36; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 30, 55 7.424 ποιήσειν δὲ τὰ δυνατὰ τοῦ βασιλέως ὁμολογήσαντος ἠξίωσεν ἐπιτρέπειν αὐτῷ νεών τε που τῆς Αἰγύπτου κατασκευάσασθαι καὶ τοῖς πατρίοις ἔθεσι θεραπεύειν τὸν θεόν: 7.424 and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.430 but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.433 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. |
41. Josephus Flavius, Against Apion, 1.188, 2.108 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levi and Levites • Levites • priests, and Levites, numbers of • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 159; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 47; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 55; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 251, 266 1.188 καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες, 2.108 λιξετ ενιμ σιντ τριβυς θυαττυορ σαξερδοτυμ ετ ηαρυμ τριβυυμ σινγυλαε ηαβεαντ ηομινυμ πλυς θυαμ θυινθυε μιλια, φιτ ταμεν οβσερυατιο παρτιξυλαριτερ περ διες ξερτος, ετ ηις τρανσαξτις αλιι συξξεδεντες αδ σαξριφιξια υενιυντ ετ ξονγρεγατι ιν τεμπλυμ μεδιαντε διε α πραεξεδεντιβυς ξλαυες τεμπλι ετ αδ νυμερυμ ομνια υασα περξιπιυντ, νυλλα ρε, θυαε αδ ξιβυμ αυτ ποτυμ αδτινεατ, ιν τεμπλο δελατα. 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.”, 2.108 for although there be four courses of the priests, and every one of them have above five thousand men in them, yet do they officiate on certain days only; and when those days are over, other priests succeed in the performance of their sacrifices, and assemble together at mid-day, and receive the keys of the temple, and the vessels by tale, without any thing relating to food or drink being carried into the temple; |
42. Josephus Flavius, Life, 63, 80 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levite • Levites • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, collected by individual priests and Levites • tithe, given to priests or Levites • tithe, in Mishnah and Talmud, in Mishnaic legislation given to Levites • tithe, in Second Temple period, to priests and to Levites • tithe, systems of collection for, collection by individual priests and Levites Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180, 185; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 277; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 256, 273 "Περὶ τριακοστὸν γοῦν ἔτος ὑπάρχων, ἐν ᾧ χρόνῳ, κἂν ἀπέχηταί τις τῶν παρανόμων ἐπιθυμιῶν, δύσκολον τὰς ἐκ τοῦ φθόνου διαβολὰς φεύγειν ἄλλως τε καὶ ἐξουσίας ὄντα μεγάλης, γυναῖκα μὲν πᾶσαν ἀνύβριστον ἐφύλαξα, πάντων δὲ τῶν διδομένων ὡς μὴ χρῄζων κατεφρόνησα, ἀλλ οὐδὲ τὰς ὀφειλομένας μοι ὡς ἱερεῖ δεκάτας ἀπελάμβανον παρὰ τῶν κομιζόντων:", "οἱ δὲ συμπρέσβεις εὐπορήσαντες πολλῶν χρημάτων ἐκ τῶν διδομένων αὐτοῖς δεκατῶν, ἃς ὄντες ἱερεῖς ὀφειλομένας ἀπελάμβανον, εἰς τὴν οἰκείαν ὑποστρέφειν ἔκριναν. ἐμοῦ δ αὐτοὺς προσμεῖναι παρακαλέσαντος ἕως οὗ τὰ πράγματα καταστήσωμεν, πείθονται." NA> |
43. Mishnah, Avot, 1.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • levites • levitical/ritual Purity Found in books: Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 99; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 138 1.12 הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה: 1.12 Hillel and Shammai received the oral tradition from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah. |
44. Mishnah, Demai, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Levites Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 67; Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186 2.2 הַמְקַבֵּל עָלָיו לִהְיוֹת נֶאֱמָן, מְעַשֵּׂר אֶת שֶׁהוּא אוֹכֵל, וְאֶת שֶׁהוּא מוֹכֵר, וְאֶת שֶׁהוּא לוֹקֵחַ, וְאֵינוֹ מִתְאָרֵחַ אֵצֶל עַם הָאָרֶץ. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמִּתְאָרֵחַ אֵצֶל עַם הָאָרֶץ נֶאֱמָן. אָמְרוּ לוֹ, עַל עַצְמוֹ אֵינוֹ נֶאֱמָן, כֵּיצַד יְהֵא נֶאֱמָן עַל שֶׁל אֲחֵרִים: 2.2 One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others? |
45. Mishnah, Horayot, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Levites • levites Found in books: Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 99; Rubenstein, The Culture of the Babylonian Talmud (2003) 91 3.8 כֹּהֵן קוֹדֵם לְלֵוִי, לֵוִי לְיִשְׂרָאֵל, יִשְׂרָאֵל לְמַמְזֵר, וּמַמְזֵר לְנָתִין, וְנָתִין לְגֵר, וְגֵר לְעֶבֶד מְשֻׁחְרָר. אֵימָתַי, בִּזְמַן שֶׁכֻּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ: 3.8 A priest takes precedence over a levite, a levite over an israelite, an israelite over a mamzer, a mamzer over a natin, a natin over a convert, and a convert over a freed slave. When is this so? When all these were in other respects equal. However, if the mamzer was a scholar and the high priest an ignoramus, the scholar mamzer takes precedence over the ignorant high priest. |
46. Mishnah, Maaser Sheni, 5.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Levites • Levites, Arousers • priests, and Levites, numbers of • tithe, in Second Temple period, to priests and to Levites Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 177, 371; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 181; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 267; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 47 5.15 יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיוֹת הַמַּעֲשֵׂר. אַף הוּא בִּטֵּל אֶת הַמְעוֹרְרִים, וְאֶת הַנּוֹקְפִים. וְעַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלָיִם, וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאוֹל עַל הַדְּמָאי: 5.15 Yoha the high priest stopped the recitation of the confession of the tithes. He also abolished the “wakers” and the “strikers.” Until his days the hammer used to beat in Jerusalem. And in his days one did not have to ask about demai. |
47. Mishnah, Peah, 8.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Levites • Levites, and priests • Levites, as recipients of tithes • Levites, as temple officials subordinate to priests • priests, whether taking over Levitical prerogative • tithe, Levites • tithe, given to priests or Levites • tithe, in Mishnah and Talmud, in Mishnaic legislation given to Levites • tithe, in Second Temple period, to priests and to Levites Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 31; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 258 8.2 נֶאֱמָנִים עַל הַלֶּקֶט וְעַל הַשִּׁכְחָה וְעַל הַפֵּאָה בִּשְׁעָתָן, וְעַל מַעְשַׂר עָנִי בְּכָל שְׁנָתוֹ. וּבֶן לֵוִי נֶאֱמָן לְעוֹלָם. וְאֵינָן נֶאֱמָנִין אֶלָּא עַל דָּבָר שֶׁבְּנֵי אָדָם נוֹהֲגִין כֵּן: 8.2 They amei haaretz are to be believed concerning gleanings, the forgotten sheaf and peah during their harvest season, and concerning the poor man’s tithe during its whole year. A Levite is always to be trusted. They are only believed in those things which men are accustomed to give them. |
48. Mishnah, Taanit, 4.1-4.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Levites, Torah reading ceremony • Levites, maamadot • Tamid Service, levites, role of Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 39, 526; Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 19 4.1 בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם, בַּשַּׁחֲרִית, בַּמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: 4.2 אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: 4.1 On three occasions during the year, on fast days, on ma’amadot, and on Yom Kippur the priests lift up their hands to bless the people four times during the day--at Shaharit, at Mussaf, at Minhah and at Neilah. 4.2 What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? Therefore the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad at the Temple in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up to Jerusalem the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation. |
49. Mishnah, Tamid, 1.2, 7.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Levites, Torah reading ceremony • Tamid Service, levites, role of Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 526, 527; Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 17, 19 1.2 מִי שֶׁהוּא רוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, מַשְׁכִּים וְטוֹבֵל עַד שֶׁלֹּא יָבֹא הַמְמֻנֶּה. וְכִי בְאֵיזוֹ שָׁעָה הַמְמֻנֶּה בָא. לֹא כָל הָעִתִּים שָׁווֹת, פְּעָמִים שֶׁהוּא בָא מִקְרִיאַת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו אוֹ מִלְּאַחֲרָיו. הַמְמֻנֶּה בָא וְדוֹפֵק עֲלֵיהֶם, וְהֵם פָּתְחוּ לוֹ. אָמַר לָהֶן, מִי שֶׁטָּבַל יָבֹא וְיָפִיס. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: 7.2 בָּאוּ וְעָמְדוּ עַל מַעֲלוֹת הָאוּלָם. עָמְדוּ הָרִאשׁוֹנִים לִדְרוֹם אֲחֵיהֶם הַכֹּהֲנִים, וַחֲמִשָּׁה כֵלִים בְּיָדָם, הַטֶּנִי בְיַד אֶחָד, וְהַכּוּז בְּיַד אֶחָד, וְהַמַּחְתָּה בְיַד אֶחָד, וְהַבָּזָךְ בְּיַד אֶחָד, וְכַף וְכִסּוּיָהּ בְּיַד אֶחָד. וּבֵרְכוּ אֶת הָעָם בְּרָכָה אַחַת, אֶלָּא שֶׁבַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ הָיוּ אוֹמְרִים אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְּכִנּוּיוֹ. בַּמְּדִינָה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם, יְדֵיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט), וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: 1.2 Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful. 7.2 They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22). |
50. Mishnah, Terumot, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Levites • levitical/ritual Purity Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 180; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 9 4.3 שִׁעוּר תְּרוּמָה, עַיִן יָפָה, אֶחָד מֵאַרְבָּעִים. בֵּית שַׁמַּאי אוֹמְרִים, מִשְּׁלֹשִׁים. וְהַבֵּינוֹנִית, מֵחֲמִשִּׁים. וְהָרָעָה, מִשִּׁשִּׁים. תָּרַם וְעָלָה בְיָדוֹ אֶחָד מִשִּׁשִּׁים, תְּרוּמָה, וְאֵינוֹ צָרִיךְ לִתְרֹם. חָזַר וְהוֹסִיף, חַיָּב בְּמַעַשְׂרוֹת. עָלָה בְיָדוֹ מִשִּׁשִּׁים וְאֶחָד, תְּרוּמָה, וְיַחֲזֹר וְיִתְרֹם כְּמוֹת שֶׁהוּא לָמוּד, בְּמִדָּה וּבְמִשְׁקָל וּבְמִנְיָן. רַבִּי יְהוּדָה אוֹמֵר, אַף שֶׁלֹּא מִן הַמֻּקָּף: 4.3 The amount of terumah: A generous amount: one fortieth. Beth Shammai say: one thirtieth. The average amount: one fiftieth. A stingy amount: one sixtieth. If he gave terumah and discovered that it was only one sixtieth, his terumah is valid and he need not give again. If he does go back and add to it, the extra amount is liable to tithes. If he found that it was only one sixty-first it is valid, but he must give terumah again according to his established practice, in measure, weight or number. Rabbi Judah says: even if it be not from produce close by. |
51. Mishnah, Toharot, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: • Levites • levitical/ritual Purity Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 86; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 124 4.7 אֵלּוּ סְפֵקוֹת שֶׁטִּהֲרוּ חֲכָמִים. סְפֵק מַיִם שְׁאוּבִים לַמִּקְוֶה. סְפֵק טֻמְאָה צָפָה עַל פְּנֵי הַמָּיִם. סְפֵק מַשְׁקִין, לִטָּמֵא, טָמֵא, וּלְטַמֵּא, טָהוֹר. סְפֵק יָדַיִם, לִטָּמֵא וּלְטַמֵּא וְלִטַּהֵר, טָהוֹר. סְפֵק רְשׁוּת הָרַבִּים. סְפֵק דִּבְרֵי סוֹפְרִים. סְפֵק הַחֻלִּין. סְפֵק שְׁרָצִים. סְפֵק נְגָעִים. סְפֵק נְזִירוּת. סְפֵק בְּכוֹרוֹת. וּסְפֵק קָרְבָּנוֹת: 4.7 These are the cases of doubtful uncleanness that the sages declared to be clean:A doubt concerning drawn water for a mikveh, A doubt concerning an object of uncleanness that floated upon the water. A doubt concerning liquids as to whether they have contracted uncleanness it is deemed unclean, but if it was whether uncleanness has been conveyed it is deemed clean. A doubt concerning the hands as to whether they have contracted uncleanness, have conveyed uncleanness or have attained cleanness, they are deemed clean. A doubt that arose in a public domain; A doubt concerning an ordice of the scribes; A doubt concerning non-sacred food; A doubt concerning a sheretz; A doubt concerning negaim; A doubt concerning a nazirite vow; A doubt concerning a first-born; A doubt concerning sacrifices. |
52. New Testament, 1 Peter, 2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levitical • priest or priesthood, Levitical Found in books: Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 235; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266 2.9 ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· " 2.9 But you are a chosen race, a royal priesthood, a holy nation, a people for Gods own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:" |
53. New Testament, 1 Corinthians, 9.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levites • Levites, in Josephus • Levites, in the New Testament Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183 9.6 ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι; 9.6 Or have onlyBarnabas and I no right to not work? |
54. New Testament, Acts, 4.36-4.37, 11.26-11.28, 13.1-13.3, 14.4, 14.11-14.14, 14.23, 15.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Levite(s) • Levites • Levites, in Josephus • Levites, in the New Testament • levitical/ritual Purity Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 54, 57; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 450; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 133 4.36 Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρνάβας ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον Υἱὸς Παρακλήσεως, Λευείτης, Κύπριος τῷ γένει, 4.37 ὑπάρχοντος αὐτῷ ἀγροῦ πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν παρὰ τοὺς πόδας τῶν ἀποστόλων. 11.26 καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. 11.27 ΕΝ ΤΑΥΤΑΙΣ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ κατῆλθον ἀπὸ Ἰεροσολύμων προφῆται εἰς Ἀντιόχειαν·, 11.28 ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου. 13.1 Ἦσαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ Σαῦλος. 13.2 Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς. 13.3 τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν. 14.4 ἐσχίσθη δὲ τὸ πλῆθος τῆς πόλεως, καὶ οἱ μὲν ἦσαν σὺν τοῖς Ἰουδαίοις οἱ δὲ σὺν τοῖς ἀποστόλοις. 14.11 οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ λέγοντες Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς, 14.12 ἐκάλουν τε τὸν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου. 14.13 ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν. 14.14 ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαρρήξαντες τὰ ἱμάτια ἑαυτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες, 14.23 χειροτονήσαντες δὲ αὐτοῖς κατʼ ἐκκλησίαν πρεσβυτέρους προσευξάμενοι μετὰ νηστειῶν παρέθεντο αὐτοὺς τῷ κυρίῳ εἰς ὃν πεπιστεύκεισαν. 15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. 4.36 Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race, " 4.37 having a field, sold it, and brought the money and laid it at the apostles feet.", 11.26 When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 11.27 Now in these days, prophets came down from Jerusalem to Antioch. 11.28 One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 13.1 Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2 As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them.", 13.3 Then, when they had fasted and prayed and laid their hands on them, they sent them away. 14.4 But the multitude of the city was divided. Part sided with the Jews, and part with the apostles. 14.11 When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!", 14.12 They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13 The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14 But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out, 14.23 When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath." |
55. New Testament, Galatians, 2.1-2.3, 2.8-2.10, 2.12-2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levites • Levites, in Josephus • Levites, in the New Testament Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253, 256; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183 2.1 Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν·, 2.2 καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. 2.3 ἀλλʼ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι·, 2.8 ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη, 2.9 καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν·, 2.10 μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. 2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 2.1 Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2 I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3 But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.8 (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9 and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10 They only askedus to remember the poor -- which very thing I was also zealous to do. 2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14 But when I sawthat they didnt walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? |
56. New Testament, Hebrews, 1.3, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 5.1, 5.3, 6.18, 6.19, 6.20, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 8.1, 8.2, 8.3, 8.4, 8.5, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.11-10.18, 9.12, 9.13, 9.14, 9.15, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 10.1, 10.2, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.19, 10.20, 12.22, 12.24, 13.10, 13.11, 13.12, 13.13, 13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levite • Levites • Levites, in Josephus • Levites, in the New Testament • Levites, “like by like” principle • Levitical • atonement, in the Levitical cult • high priest, levitical • syncrisis, Melchizedekian/Levitical priestly ministries Found in books: Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 29, 31; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 30, 40, 41, 45, 46, 51, 62, 66, 69, 76, 122, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 180, 215, 232, 266; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 277 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, 2.10 Ἔπρεπεν γὰρ αὐτῷ, διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. 2.11 ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· διʼ ἣν αἰτίαν οὐκ ἐπαισχύνεταιἀδελφοὺςαὐτοὺς καλεῖν, 2.12 λέγων, 2.13 καὶ πάλιν, 2.14 ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον, 2.15 καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας. 2.16 οὐ γὰρ δή που ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται. 2.17 ὅθεν ὤφειλεν κατὰ πάντατοῖς ἀδελφοῖςὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ·, 2.18 ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι. 5.1 Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν, 5.3 καὶ διʼ αὐτὴν ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ ἑαυτοῦ προσφέρειν περὶ ἁμαρτιῶν. 6.18 ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι θεόν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος·, 6.19 ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν καὶεἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, 6.20 ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς,κατὰ τὴν τάξιν Μελχισεδὲκἀρχιερεὺς γενόμενοςεἰς τὸν αἰῶνα. 7.1 Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν, 7.2 ᾧ καὶδεκάτην ἀπὸ πάντωνἐμέρισεν Ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος Βασιλεὺς Δικαιοσύνης ἔπειτα δὲ καὶβασιλεὺς Σαλήμ,ὅ ἐστιν βασιλεὺς Εἰρήνης, 7.3 ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένειἱερεὺςεἰς τὸ διηνεκές. 7.4 Θεωρεῖτε δὲ πηλίκος οὗτος ᾧδεκάτην Ἀβραὰμ ἔδωκενἐκ τῶν ἀκροθινίων ὁ πατριάρχης. 7.5 καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευεὶ τὴν ἱερατίαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῖν τὸν λαὸν κατὰ τὸν νόμον, τοῦτʼ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ·, 7.6 ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν Ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίαςεὐλόγηκεν. 7.7 χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. 7.8 καὶ ὧδε μὲνδεκάταςἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ. 7.9 καὶ ὡς ἔπος εἰπεῖν, διʼ Ἀβραὰμ καὶ Λευεὶς ὁ δεκάτας λαμβάνων δεδεκάτωται, 7.10 ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν ὅτεσυνήντησεν αὐτῷ Μελχισεδέκ. 7.11 Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπʼ αὐτῆς νενομοθέτηται, τίς ἔτι χρείακατὰ τὴν τάξιν Μελχισεδὲκἕτερον ἀνίστασθαιἱερέακαὶ οὐκατὰ τὴν τάξινἈαρὼν λέγεσθαι; 7.12 μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. 7.13 ἐφʼ ὃν γὰρ λέγεται ταῦτα φυλῆς ἑτέρας μετέσχηκεν, ἀφʼ ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ·, 7.14 πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν Μωυσῆς ἐλάλησεν. 7.15 Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰκατὰ τὴνὁμοιότηταΜελχισεδὲκἀνίσταταιἱερεὺςἕτερος, 7.16 ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου, 7.17 μαρτυρεῖται γὰρ ὅτιΣὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. 7.18 ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές, 7.19 οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, διʼ ἧς ἐγγίζομεν τῷ θεῷ. 7.20 Καὶ καθʼ ὅσον οὐ χωρὶς ὁρκωμοσίας,?̔οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες, 7.21 ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αἰτόνὬμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, Σὺ ἱερεὺς εἰς τὸν αἰῶνα,?̓, 7.22 κατὰ τοσοῦτο καὶ κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς. 7.23 Καὶ οἱ μὲν πλείονές εἰσιν γεγονότες ἱερεῖς διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν·, 7.24 ὁ δὲ διὰ τὸ μένειν αὐτὸνεἰς τὸν αἰῶναἀπαράβατον· ἔχει τὴν ἱερωσύνην·, 7.25 ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. 7.26 Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·, 7.27 ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓, 7.28 ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν, ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμονυἱόν, εἰς τὸν αἰῶνατετελειωμένον. 8.1 Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.2 τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. 8.3 πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. 8.4 εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα·, 8.5 ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει·, 9.1 Εἶχε μὲν οὖν καὶ ἡ πρώτη δικαιώματα λατρείας τό τε ἅγιον κοσμικόν. 9.2 σκηνὴ γὰρ κατεσκευάσθη· ἡ πρώτη ἐν ᾗ ἥ τε λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται Ἅγια·, 9.3 μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια Ἁγίων, 9.4 χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης, 9.5 ὑπεράνω δὲ αὐτῆς Χερουβεὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος. 9.6 Τούτων δὲ οὕτως κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες, 9.7 εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, 9.8 τοῦτο δηλοῦντος τοῦ πνεύματος τοῦ ἁγίου, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν, 9.9 ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθʼ ἣν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, 9.10 μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα. 9.11 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως, 9.12 οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. 9.13 εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14 πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.15 Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. 9.18 διαθέμενος. Ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται·, 9.19 λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωυσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων καὶ τῶν τράγων μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου αὐτό τε τὸ βιβλίον. καὶ πάντα τὸν λαὸν ἐράντισεν, 9.20 λέγων Τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο, 9.21 πρὸς ὑμᾶς ὁ θεός· καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι ὁμοίως ἐράντισεν. 9.22 καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις. 9.23 Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας. 9.24 οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν·, 9.25 οὐδʼ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, 9.26 ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. 9.27 καὶ καθʼ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις, 9.28 οὕτως καὶ ὁ χριστός, ἅπαξ προσενεχθεὶς εἰς τὸπολλῶν ἀνενεγκεῖν ἁμαρτίας,ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν. 10.1 Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι·, 10.2 ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους; 10.5 Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει, 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; 2.10 For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 2.11 For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers, 2.12 saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise.", 2.13 Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me.", 2.14 Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, 2.15 and might deliver all of them who through fear of death were all their lifetime subject to bondage. 2.16 For most assuredly, not to angels does he give help, but he gives help to the seed of Abraham. 2.17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 2.18 For in that he himself has suffered being tempted, he is able to help those who are tempted. 5.1 For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 5.3 Because of this, he must offer sacrifices for sins for the people, as well as for himself. 6.18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us. 6.19 This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; 6.20 where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. 7.1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 7.2 to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 7.3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. 7.4 Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils. " 7.5 They indeed of the sons of Levi who receive the priests office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham,", 7.6 but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises. 7.7 But without any dispute the less is blessed by the better. 7.8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 7.9 So to say, through Abraham even Levi, who receives tithes, has paid tithes, 7.10 for he was yet in the loins of his father when Melchizedek met him. 7.11 Now if there was perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? 7.12 For the priesthood being changed, there is of necessity a change made also in the law. 7.13 For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. 7.14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood. 7.15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest, 7.16 who has been made, not after the law of a fleshly commandment, but after the power of an endless life: 7.17 for it is testified, "You are a priest forever, According to the order of Melchizedek.", 7.18 For there is an annulling of a foregoing commandment because of its weakness and uselessness, 7.19 (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God. 7.20 Inasmuch as he was not made priest without the taking of an oath, 7.21 (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, You are a priest forever, According to the order of Melchizedek". 7.22 By so much has Jesus become the collateral of a better covet. 7.23 Many, indeed, have been made priests, because they are hindered from continuing by death. 7.24 But he, because he lives forever, has his priesthood unchangeable. 7.25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 7.26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; " 7.27 who doesnt need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself.", 7.28 For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected. 8.1 Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.2 a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3 For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4 For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5 who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain.", 9.1 Now indeed even the first covet had ordices of divine service, and an earthly sanctuary. 9.2 For there was a tabernacle prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. 9.3 After the second veil was the tabernacle which is called the Holy of Holies, " 9.4 having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aarons rod that budded, and the tables of the covet;", " 9.5 and above it cherubim of glory overshadowing the mercy seat, of which things we cant now speak in detail.", 9.6 Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services, 9.7 but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. " 9.8 The Holy Spirit is indicating this, that the way into the Holy Place wasnt yet revealed while the first tabernacle was still standing;", 9.9 which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10 being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11 But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 9.12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15 For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.18 Therefore even the first covet has not been dedicated without blood. 9.19 For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 9.20 saying, "This is the blood of the covet which God has commanded you.", 9.21 Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22 According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 9.23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. " 9.24 For Christ hasnt entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us;", 9.25 nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, 9.26 or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.27 Inasmuch as it is appointed for men to die once, and after this, judgment, 9.28 so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. 10.1 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 10.2 Or else wouldnt they have ceased to be offered, because the worshippers, having been once cleansed, would have had no more consciousness of sins?", 10.5 Therefore when he comes into the world, he says, "Sacrifice and offering you didnt desire, But a body did you prepare for me; 10.6 In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7 Then I said, Behold, I have come (In the scroll of the book it is written of me) To do your will, God.", 10.8 Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didnt desire, neither had pleasure in them" (those which are offered according to the law), 10.9 then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second, 10.10 by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.11 Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins, 10.12 but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 10.13 from that time waiting until his enemies are made the footstool of his feet. 10.14 For by one offering he has perfected forever those who are being sanctified. 10.19 Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, " 10.20 by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 12.22 But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, 12.24 to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. 13.10 We have an altar from which those who serve the holy tabernacle have no right to eat. 13.11 For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 13.12 Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. 13.13 Let us therefore go forth to him outside of the camp, bearing his reproach. " 13.14 For we dont have here an enduring city, but we seek that which is to come.", |
57. New Testament, Romans, 11.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levites, as recipients of prebendary entitlements • Levitical Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 207; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266 11.17 Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.17 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; |
58. New Testament, John, 1.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levites • Levites, in Josephus • Levites, in the New Testament • Origen, priests and Levites in Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 89; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183 1.19 Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάνου ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἰεροσολύμων ἱερεῖς καὶ Λευείτας ἵνα ἐρωτήσωσιν αὐτόν Σὺ τίς εἶ; 1.19 This is Johns testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" |
59. New Testament, Luke, 10.29-10.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levite • Levites • Levites, in Josephus • Levites, in the New Testament Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232; Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183 10.29 Ὁ δὲ θέλων δικαιῶσαι ἑυντὸν εἶπεν πρὸς τὸν Ἰησοῦν Καὶ τίς ἐστίν μου πλησίον; 10.30 ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰερειχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 10.31 κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν·, 10.32 ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 10.33 Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατʼ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 10.34 καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 10.35 καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 10.36 τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; 10.29 But he, desiring to justify himself, asked Jesus, "Who is my neighbor?", 10.30 Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31 By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32 In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33 But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, 10.34 came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. " 10.35 On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, Take care of him. Whatever you spend beyond that, I will repay you when I return.", 10.36 Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?" |
60. New Testament, Mark, 2.18, 7.9-7.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Levites • levitical/ritual Purity Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 256; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 76; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 55; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 133 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; 7.9 καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε·, 7.10 Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω·, 7.11 ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12 οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13 ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 7.14 Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15 οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 2.18 Johns disciples and the Pharisees were fasting, and they came and asked him, "Why do Johns disciples and the disciples of the Pharisees fast, but your disciples dont fast?", 7.9 He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. " 7.10 For Moses said, Honor your father and your mother; and, He who speaks evil of father or mother, let him be put to death.", 7.11 But you say, If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;", 7.12 then you no longer allow him to do anything for his father or his mother, 7.13 making void the word of God by your tradition, which you have handed down. You do many things like this.", 7.14 He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15 There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. |
61. Tosefta, Peah, 4.1-4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Levites Found in books: Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 31; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 179 "עני שנתן פרוטה לקופה ופרוסה לתמחוי מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן נתנו לו חדשים והחזיר להן שחקים מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן היה משתמש בכלי מילת נותנין לו כלי מילת מטה נותנין לו מטה עיסה נותנין לו <כלי> עיסה פת נותנין לו פת להאכילו בתוך פיו מאכילין לו בתוך פיו שנא (דברים ט״ו:ח׳) די מחסורו אשר יחסר לו אפי עבד אפי סוס לו זו אשה שנא (בראשית ב׳:י״ח) אעשה לו עזר כנגדו מעשה בהלל הזקן שנתן לעני בן טובים סוס שהיה מתעמל בו ועבד שהיה משמשו שוב מעשה באנשי הגליל שהיו מעלין לזקן אחד ליטרא אחת בשר ציפורי בכל יום.", אין פוחתין לעני בשנת מעשר עני מחצי קב חטין או קב שעורין בד\\"א על הגורן אבל בתוך ביתו נותן לו כל שדהו ואינו חושש ושאר מתנות כהונה ולויה נותן כל שהוא ואינו חושש רצה מציל מחצה ונותן מחצה אבא יוסי בן דוסתאי אומר משום ר\\"א רצה נותן לפניהם שליש ומניח שתי ידות לקרוביו. כהנים ולוים שהיו עומדין על הגורן ובאו כהנים אחרים ועמדו אינן יכולין להוציא מידן אמר רבן שמעון בן גמליאל נהגו כהנים עין יפה שלא להוציא את אחיהם ריקנין אבל מקמצין ונותנין להם ר\\"ש בן אלעזר אומר אם באו עד שלא תחזור חלילה עומדין על העקוב ונוטלין. נשים ועבדים אין חולקין להם על הגורן אבל נותנין להם מתנות כהונה ולויה לשם טובה. רשב\\"ג אומר כשם שהתרומה חזקה לכהונה בחילוק גרנות כך מעשר ראשון חזקה ללוים בחילוק גרנות החולק בבית דין אין לו חזקה לכהונה. שתי חזקות בא\\"י נשיאות כפים וחילוק גרנות ובסוריא ועד מקום ששלוחי ר\\"ח מגיעים נשיאות כפים אבל לא חילוק גרנות ובבל כסוריא ר\\"ש בן אליעזר אומר אף באלכסנדריא בראשונה כשהיה שם ב\\"ד. חומר בקדשי מקדש שאין בקדשי גבול ובקדשי הגבול שאין בקדשי מקדש קדשי הגבול קטנים חולקין בהן וטמאין חולקין בהן וחולקין אותן בטומאה וחולקין מנה כנגד מנה קדשי מקדש חייבין באחריותן ליטפל בהן ולהביאן לבית הבחירה קדשי הגבול ניתנין לכל חבר קדשי מקדש אין נותנין אלא לאנשי משמר בלבד. NA> |
62. Anon., Genesis Rabba, 55.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: • Levite • levites Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 133; Reif, Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy (2006) 99 " 55.7 וַיֹּאמֶר קַח נָא אֶת בִּנְךָ וגו <>(בראשית כב, ב)<>, אָמַר לוֹ בְבַקָּשָׁה מִמְּךָ קַח נָא אֶת בִּנְךָ, אָמַר לֵיהּ תְּרֵין בְּנִין אִית לִי אֵי זֶה בֵּן, אָמַר לוֹ: אֶת יְחִידְךָ. אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ. אָמַר לוֹ: אֲשֶׁר אָהַבְתָּ. אָמַר לוֹ אִית תְּחוּמִין בִּמְעַיָא. אָמַר לוֹ: אֶת יִצְחָק. וְלָמָּה לֹא גִּלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבוֹ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן <>(בראשית יב, א)<>: לֶךְ לְךָ, זוֹ אִפַּרְכִיָה שֶׁלָּךְ <>(בראשית יב, א)<>: וּמִמּוֹלַדְתְּךָ, זוֹ שְׁכוּנָתְךָ, <>(בראשית יב, א)<>: מִבֵּית אָבִיךָ, זוֹ בֵּית אָבִיךָ, <>(בראשית יב, א)<>: אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְלָמָּה לֹא גִלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבָהּ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל פְּסִיעָה וּפְסִיעָה. אָמַר רַבִּי לֵוִי בַּר חָיְתָא, שְׁנֵי פְּעָמִים כְּתִיב לֶךְ לְךָ, וְאֵין אָנוּ יוֹדְעִים אֵי זֶה חֲבִיבָה אִם הָרִאשׁוֹנָה אִם הַשְּׁנִיָּה, מִן מַה דִּכְתִיב וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָה, הֱוֵי שְׁנִיָּה חֲבִיבָה מִן הָרִאשׁוֹנָה. וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהוֹרָאָה יָצְאָה לָעוֹלָם, וְאוֹחָרָנָא אָמַר לַמָּקוֹם שֶׁיִּרְאָה יָצְאָה לָעוֹלָם. דִּכְוָתָהּ דְּבִיר, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר מִמָּקוֹם שֶׁהַדִּבְּרוֹת יוֹצְאוֹת לָעוֹלָם, וְחַד אָמַר מִמָּקוֹם שֶׁהַדִּבּוּר יוֹצֵא לָעוֹלָם. דִּכְוָתָה אָרוֹן, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהָאוֹרָה יוֹצְאָה לָעוֹלָם, וְחַד אָמַר מָקוֹם שֶׁיִּרְאָה יוֹצֵא לָעוֹלָם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שֶׁמִּשָּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרֶה לְאֻמּוֹת הָעוֹלָם וּמוֹרִידָם לְגֵיהִנֹּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר לַמָּקוֹם שֶׁהוּא רָאוּי כְּנֶגֶד בֵּית הַמִּקְדָּשׁ לְמַעְלָה. רַבִּי יוּדָן אָמַר לַמָּקוֹם שֶׁיְהֵא מָרְאֶה לָךְ. רַבִּי פִּינְחָס אָמַר לַאֲתַר מַרְוָתָא דְּעַָלְמָא. רַבָּנָן אָמְרֵי לַמָּקוֹם שֶׁהַקְּטֹרֶת קְרֵבִין, הֵיאךְ מָה דְאַתְּ אָמַר <>(שיר השירים ד, ו)<>: אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה. <>(בראשית כב, ב)<>: וְהַעֲלֵהוּ שָׁם לְעֹלָה, רַבִּי יוּדָן בַּר סִימוֹן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יֵשׁ קָרְבָּן. בְּלֹא כֹהֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מִנִּיתִיךָ שֶׁתְּהֵא כֹהֵן, הֲדָא הוּא דִכְתִיב <>(תהלים קי, ד)<>: אַתָּה כֹהֵן לְעוֹלָם. <>(בראשית כב, ב)<>: עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ, ַר רַבִּי הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֶא וּמַתְלֶה בְּעֵינֵיהֶם שֶׁל צַדִּיקִים וְאַחַר כָּךְ הוּא מְגַלֶּה לָהֶם טַעֲמוֹ שֶׁל דָּבָר <>(בראשית יב, א)<>: אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. עַל אַחַד הֶהָרִים וגו. דִּכְוָתָהּ <>(יונה ג, ב)<>: וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר וגו, דִּכְוָתָהּ <>(יחזקאל ג, כב)<>: קוּם צֵא אֶל הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ." 55.7 " And He said: Take, please, your son, etc. (22:2). Said God to him: ‘Take, I beg you" — please —Your son.’ ‘Which son? I have two sons’ he said. ‘Your only son,’ replied He. ‘This one is the only one of his mother, and this one is the only one of his mother.’ "The one you love"—‘Is there a limit to the affections?’ "Itzchak" said He. And why did God not reveal it to him without delay? In order to make him Itzchak even more beloved in his eyes and reward him for each and every word spoken. This agrees with the opinion of Rabbi Yoha, who said: "Get out of your country" (Gen. 12:1) means from your province; “And from your kindred” (Gen. 12:1)—from your neighborhood; “And from your father’s house"(Gen. 12:1)—literally your father’s house. “To the land that I will show you” (Gen. 12:1). Why did He not reveal it to him there and then? In order to make it more beloved in his eyes and to reward him for each and every word said, and for each and every step taken. Rabbi Levi b. Hayata said: ‘Get you’ is written twice, and we do not know which was more precious in the eyes of God the first or the second. But when it is written, “And get you to the land of Moriah” (22:2) it follows that the second occasion was more precious than the first. "And go yourself to the land of Moriah" Rabbi Chiya Raba and Rabbi Yanai disagree: one says to the place from which instruction (hora’ah) goes out to the world, and the other says to the place from which awe (yirah) goes out to the world. Similarly regarding the Holy of Holies (devir), Rabbi Chiya and Rabbi Yanai disagree: one says from the place from which the commandments (dibra’ot) go out to the world, and one says from the place from which speech (dibur) goes out to the world. Similarly regarding the ark (aron), Rabbi Chiya and Rabbi Yanai disagree: one says to the place from which the light (ha’orah) goes out to the world, and one says to the place where awe (yirah) goes out to the world. Rabbi Yehoshua ben Levi said that from there the Holy One instructs moreh the nations of the world and brings them down moridam to Gehinnom. Rabbi Shimon bar Yochai said, to the place which is aligned raui with the Holy Temple above. Rabbi Yudan said, to the place where there will be an appearance mareh to you. Rabbi Pinchas said, to the place of the Master marvatah of the World. The Rabbis said, to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) "And offer Him there as a burnt-offering (Gen. 22:2). Rabbi Yudan bar Simon said: He Avraham said to Him: ‘Master of the Universe! Can there be a sacrifice without a priest?’ The Holy One of Blessing replied ‘I have already appointed you to be a priest’ as it is written, ‘You are a priest for ever’ (Ps. 110:4). "On one of the mountains which I will tell you of (Gen. 22:2). Rabbi Huna said in the name of Rabbi Eliezer the son of Rabbi Yosei HaGelili: The Holy One of Blessing first places the righteous in doubt and suspense, and then reveals to them the real meaning of the matter, as it is written "to the land that I will show you (Gen. 12:1); "On one of the mountains which I will tell you"; "And make to it the proclamation that I bid you (Jonah 3:2); similarly, "Arise, go out into the plain and I will there speak with you (Ezek. 3:22).", |
63. Palestinian Talmud, Sotah, 9.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: • Levites, Arousers • priests, and Levites, numbers of • tithe, in Second Temple period, to priests and to Levites Found in books: Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 372; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 267 NA> |
64. Babylonian Talmud, Pesahim, 49a (3rd cent. CE - 6th cent. CE) Tagged with subjects: • Halevi, Elimelech Epstein • Levites Found in books: Eckhardt, Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities (2019) 186, 200, 202; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 62 49a מתני׳ ארבעה עשר שחל להיות בשבת מבערין את הכל מלפני השבת דברי ר"מ וחכמים אומרים בזמנו ר"א בר צדוק אומר תרומה מלפני השבת וחולין בזמנן:גמ׳ תניא ר"א בר צדוק אומר פעם אחת שבת אבא ביבנה וחל ארבעה עשר להיות בשבת ובא זונין ממונה של ר"ג ואמר הגיע עת לבער את החמץ והלכתי אחר אבא וביערנו את החמץ:מתני׳ ההולך לשחוט את פסחו ולמול את בנו ולאכול סעודת אירוסין בבית חמיו ונזכר שיש לו חמץ בתוך ביתו אם יכול לחזור ולבער ולחזור למצותו יחזור ויבער ואם לאו מבטלו בלבו,להציל מן הנכרים ומן הנהר ומן הלסטים ומן הדליקה ומן המפולת יבטל בלבו ולשבות שביתת הרשות יחזור מיד,וכן מי שיצא מירושלים ונזכר שיש בידו בשר קדש אם עבר צופים שורפו במקומו ואם לאו חוזר ושורפו לפני הבירה מעצי המערכה,ועד כמה הן חוזרין ר"מ אומר זה וזה בכביצה ר\ יהודה אומר זה וזה בכזית וחכמים אומרים בשר קדש בכזית וחמץ בכביצה:גמ׳ ורמינהו ההולך לאכול סעודת אירוסין בבית חמיו ולשבות שביתת הרשות יחזור מיד,א"ר יוחנן לא קשיא הא ר\ יהודה הא רבי יוסי דתניא סעודת אירוסין רשות דברי ר\ יהודה רבי יוסי אומר מצוה,והשתא דאמר רב חסדא מחלוקת בסעודה שניה אבל בסעודה ראשונה דברי הכל מצוה אפילו תימא הא והא ר\ יהודה ולא קשיא הא בסעודה ראשונה הא בסעודה שניה,תניא אמר רבי יהודה אני לא שמעתי אלא סעודת אירוסין אבל לא סבלונות אמר לו ר\ יוסי אני שמעתי סעודת אירוסין וסבלונות,תניא רבי שמעון אומר כל סעודה שאינה של מצוה אין תלמיד חכם רשאי להנות ממנה,כגון מאי א"ר יוחנן כגון בת כהן לישראל ובת תלמיד חכם לעם הארץ דא"ר יוחנן בת כהן לישראל אין זווגן עולה יפה,מאי היא אמר רב חסדא או אלמנה או גרושה או זרע אין לה במתניתא תנא קוברה או קוברתו או מביאתו לידי עניות,איני והא א"ר יוחנן הרוצה שיתעשר ידבק בזרעו של אהרן כל שכן שתורה וכהונה מעשרתן לא קשיא הא בת"ח הא בעם הארץ,ר\ יהושע נסיב כהנתא חלש אמר לא ניחא ליה לאהרן דאדבק בזרעיה דהוי ליה חתנא כי אנא,רב אידי בר אבין נסיב כהנתא נפקו מיניה תרי בני סמיכי רב ששת בריה דרב אידי ור\ יהושע בריה דרב אידי אמר ר"פ אי לא נסיבנא כהנתא לא איעתרי,אמר רב כהנא אי לא נסיבנא כהנתא לא גלאי אמרו ליה והא למקום תורה גלית לא גלאי כדגלי אינשי,אמר רבי יצחק כל הנהנה מסעודת הרשות לסוף גולה שנא\ (עמוס ו, ד) ואוכלים כרים מצאן ועגלים מתוך מרבק וכתיב לכן עתה יגלו בראש גולים:ת"ר כל ת"ח המרבה סעודתו בכל מקום סוף מחריב את ביתו ומאלמן את אשתו ומייתם את גוזליו ותלמודו משתכח ממנו ומחלוקות רבות באות עליו ודבריו אינם נשמעים ומחלל שם שמים ושם רבו ושם אביו וגורם שם רע לו ולבניו ולבני בניו עד סוף כל הדורות,מאי היא אמר אביי קרו ליה בר מחים תנורי רבא אמר בר מרקיד בי כובי רב פפא אמר בר מלחיך פינכי רב שמעיה אמר בר מך רבע:ת"ר לעולם ימכור אדם כל מה שיש לו וישא בת ת"ח שאם מת או גולה מובטח לו שבניו ת"ח ואל ישא בת ע"ה שאם מת או גולה בניו ע"ה,ת"ר לעולם ימכור אדם כל מה שיש לו וישא בת ת"ח וישיא בתו לת"ח משל לענבי הגפן בענבי הגפן דבר נאה ומתקבל ולא ישא בת עם הארץ משל לענבי הגפן בענבי הסנה דבר כעור 49a |
65. Anon., Letter of Aristeas, 92-93, 95, 121 Tagged with subjects: • Levites • levitical/ritual Purity • priests, and Levites, numbers of Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 51; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 31; Schwartz, 2 Maccabees (2008) 286; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 121; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 266 92 The ministration of the priests is in every way unsurpassed both for its physical endurance and for its orderly and silent service. For they all work spontaneously, though it entails much painful exertion, and each one has a special task allotted to him. The service is carried on without interruption - some provide the wood, others the oil, others the fine wheat flour, others the spices; other, 93 again bring the pieces of flesh for the burnt offering, exhibiting a wonderful degree of strength. For they take up with both hands the limbs of a calf, each of them weighing more than two talents, and throw them with each hand in a wonderful way on to the high place of the altar and never miss placing them on the proper spot. In the same way the pieces of the sheep and also of the goats are wonderful both for their weight and their fatness. For those, whose business it is, always select the beasts which are without blemish and specially fat, and thus the sacrifice which I have described, 95 the sacrifices. The most complete silence reigns so that one might imagine that there was not a single person present, though there are actually seven hundred men engaged in the work, besides the vast number of those who are occupied in bringing up the sacrifices. Everything is carried out with, 121 in brief form. I shall describe the work of translation in the sequel. The High priest selected men of the finest character and the highest culture, such as one would expect from their noble parentage. They were men who had not only acquired proficiency in Jewish literature, but had studied most |