1. Septuagint, Tobit, 1.10-1.11 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 172 | 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11. but I kept myself from eating it, |
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2. Septuagint, Baruch, 3.26 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 |
3. Hebrew Bible, Genesis, 6.4, 7.22, 14.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 72; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 7.22. כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃ 14.13. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃ | 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 7.22. all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died. 14.13. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram. 2. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.,and the gold of that land is good; there is bdellium and the onyx stone.,The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;,No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;,And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.,And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.,And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.,And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.,And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.,And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.,These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.,Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.,And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’,And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.,And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.,but there went up a mist from the earth, and watered the whole face of the ground.,And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush.,And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.,And they were both naked, the man and his wife, and were not ashamed.,Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.,but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’,And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;,And the heaven and the earth were finished, and all the host of them.,And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’,And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man. |
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4. Hebrew Bible, Deuteronomy, 1.28, 3.11, 17.8, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •qumran library •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 66; Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68, 281 1.28. אָנָה אֲנַחְנוּ עֹלִים אַחֵינוּ הֵמַסּוּ אֶת־לְבָבֵנוּ לֵאמֹר עַם גָּדוֹל וָרָם מִמֶּנּוּ עָרִים גְּדֹלֹת וּבְצוּרֹת בַּשָּׁמָיִם וְגַם־בְּנֵי עֲנָקִים רָאִינוּ שָׁם׃ 3.11. כִּי רַק־עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים הִנֵּה עַרְשׂוֹ עֶרֶשׂ בַּרְזֶל הֲלֹה הִוא בְּרַבַּת בְּנֵי עַמּוֹן תֵּשַׁע אַמּוֹת אָרְכָּהּ וְאַרְבַּע אַמּוֹת רָחְבָּהּ בְּאַמַּת־אִישׁ׃ 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׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ | 1.28. Whither are we going up? our brethren have made our heart to melt, saying: The people is greater and taller than we; the cities are great and fortified up to heaven; and moreover we have seen the sons of the Anakim there.’ 3.11. For only Og king of Bashan remained of the remt of the Rephaim; behold, his bedstead was a bedstead of iron; is it not in Rabbah of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.— 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. 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. . 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again. |
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5. Hebrew Bible, Exodus, 25.1, 25.17, 35.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 281 25.1. וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים אַמָּתַיִם וָחֵצִי אָרְכּוֹ וְאַמָּה וָחֵצִי רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ׃ 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 25.17. וְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אָרְכָּהּ וְאַמָּה וָחֵצִי רָחְבָּהּ׃ 35.12. אֶת־הָאָרֹן וְאֶת־בַּדָּיו אֶת־הַכַּפֹּרֶת וְאֵת פָּרֹכֶת הַמָּסָךְ׃ | 25.1. And the LORD spoke unto Moses, saying: 25.17. And thou shalt make an ark-cover of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 35.12. the ark, and the staves thereof, the ark-cover, and the veil of the screen; |
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6. Hebrew Bible, Numbers, 13.33, 19.18, 31.22-31.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 140 13.33. וְשָׁם רָאִינוּ אֶת־הַנְּפִילִים בְּנֵי עֲנָק מִן־הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם׃ 19.18. וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל־הָאֹהֶל וְעַל־כָּל־הַכֵּלִים וְעַל־הַנְּפָשׁוֹת אֲשֶׁר הָיוּ־שָׁם וְעַל־הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל אוֹ בַמֵּת אוֹ בַקָּבֶר׃ 31.22. אַךְ אֶת־הַזָּהָב וְאֶת־הַכָּסֶף אֶת־הַנְּחֹשֶׁת אֶת־הַבַּרְזֶל אֶת־הַבְּדִיל וְאֶת־הָעֹפָרֶת׃ 31.23. כָּל־דָּבָר אֲשֶׁר־יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא־יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם׃ | 13.33. And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; and we were in our own sight as grasshoppers, and so we were in their sight.’ 19.18. And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave. 31.22. Howbeit the gold, and the silver, the brass, the iron, the tin, and the lead, 31.23. every thing that may abide the fire, ye shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that abideth not the fire ye shall make to go through the water. |
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7. Hebrew Bible, Leviticus, 4.6, 4.17, 5.22, 11.32, 16.1, 16.3, 16.15-16.16, 16.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •qumran library •qumran, headquarters of sect, library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 281; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 140; Schiffman, Testimony and the Penal Code (1983) 12 4.6. וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן־הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֶת־פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ׃ 4.17. וְטָבַל הַכֹּהֵן אֶצְבָּעוֹ מִן־הַדָּם וְהִזָּה שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֵת פְּנֵי הַפָּרֹכֶת׃ 5.22. אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃ 11.32. וְכֹל אֲשֶׁר־יִפֹּל־עָלָיו מֵהֶם בְּמֹתָם יִטְמָא מִכָּל־כְּלִי־עֵץ אוֹ בֶגֶד אוֹ־עוֹר אוֹ שָׂק כָּל־כְּלִי אֲשֶׁר־יֵעָשֶׂה מְלָאכָה בָּהֶם בַּמַּיִם יוּבָא וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 16.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃ 16.1. וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃ 16.3. כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃ 16.3. בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃ 16.15. וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃ 16.16. וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃ 16.29. וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ | 4.6. And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, in front of the veil of the sanctuary. 4.17. And the priest shall dip his finger in the blood, and sprinkle it seven times before the LORD, in front of the veil. 5.22. or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein; 11.32. And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean. 16.1. And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died; 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. 16.15. Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover. 16.16. And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses. 16.29. And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you. |
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8. Hebrew Bible, Habakkuk, 1.6, 2.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 66 1.6. כִּי־הִנְנִי מֵקִים אֶת־הַכַּשְׂדִּים הַגּוֹי הַמַּר וְהַנִּמְהָר הַהוֹלֵךְ לְמֶרְחֲבֵי־אֶרֶץ לָרֶשֶׁת מִשְׁכָּנוֹת לֹּא־לוֹ׃ 2.2. וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃ 2.2. וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃ | 1.6. For, lo, I raise up the Chaldeans, That bitter and impetuous nation, That march through the breadth of the earth, To possess dwelling-places that are not theirs. 2.2. And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly. |
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9. Hebrew Bible, 2 Samuel, #value! (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 1 |
10. Hebrew Bible, 1 Samuel, 2.16, 20.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 13 2.16. וַיֹּאמֶר אֵלָיו הָאִישׁ קַטֵּר יַקְטִירוּן כַּיּוֹם הַחֵלֶב וְקַח־לְךָ כַּאֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְאָמַר לו [לֹא] כִּי עַתָּה תִתֵּן וְאִם־לֹא לָקַחְתִּי בְחָזְקָה׃ 20.22. וְאִם־כֹּה אֹמַר לָעֶלֶם הִנֵּה הַחִצִּים מִמְּךָ וָהָלְאָה לֵךְ כִּי שִׁלַּחֲךָ יְהוָה׃ | 2.16. And if any man said to him, Let them first burn the fat, and then take as much as thy soul desires; then he would answer him, No; but thou shalt give it me now: and if not, I will take it by force. 20.22. But if I say thus to the young man, Behold, the arrows are beyond thee; go thy way: for the Lord has sent thee away. |
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11. Hebrew Bible, Judges, 1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 1 | 1. And from there he went against the inhabitants of Devir: and the name of Devir before was Qiryat-sefer:,And Yehuda went against the Kena῾ani that dwelt in Ĥevron: (now the name of Ĥevron before was Qiryat-arba:) and they smote Sheshay, and Aĥiman, and Talmay.,And it came to pass, when Yisra᾽el was strong, that they put the Kena῾ani to tribute, and did not utterly drive them out.,And the man went into the land of the Ĥittim, and built a city, and called its name Luz: which is its name to this day.,And they found Adoni-bezeq in Bezeq: and they fought against him, and they smote the Kena῾ani and the Perizzi.,And the children of Binyamin did not drive out the Yevusi, that inhabited Yerushalayim; but the Yevusi dwell with the children of Binyamin in Yerushalayim to this day.,but the Emori persisted in dwelling in mount Ĥeres in Ayyalon, and in Sha῾alvim: yet the hand of the house of Yosef prevailed, so that they became tributaries.,And when he showed them the entrance to the city, they smote the city with the edge of the sword; but they let the man and all his family go free.,And the border of the Emori was from Ma῾ale-῾aqrabbim, from the rock upwards.,And the house of Yosef sent to spy out Bet-el. (Now the name of the city before was Luz.),And Adoni-bezeq said, Seventy kings, having their thumbs and their great toes cut off, gathered food under my table: as I have done, so God has requited me. And they brought him to Yerushalayim, and there he died.,And Yehuda went up; and the Lord delivered the Kena῾ani and the Perizzi into their hand: and they smote of them in Bezeq ten thousand men.,And the Lord said, Yehuda shall go up: behold, I have delivered the land into his hand.,Now the children of Yehuda fought against Yerushalayim, and took it, and smote it with the edge of the sword, and set the city on fire.,And afterwards the children of Yehuda went down to fight against the Kena῾ani, that dwelt in the mountain, and in the Negev, and in the coastal plain.,And ῾Otni᾽el the son of Qenaz, Kalev’s younger brother, took it: and he gave him ῾Akhsa his daughter to wife.,Neither did Menashshe drive out the inhabitants of Bet-she᾽an and its hamlets, nor Ta῾nakh and its hamlets, nor the inhabitants of Dor and its hamlets, nor the inhabitants of Yivle῾am and its hamlets, nor the inhabitants of Megiddo and its hamlets: but the Kena῾ani persisted in dwelling in that land.,Neither did Asher drive out the inhabitants of ῾Akko, nor the inhabitants of Żidon, nor of Aĥlav, nor of Akhziv, nor of Ĥelba, nor of Afiq, nor of Reĥov.,Now after the death of Yehoshua it came to pass, that the children of Yisra᾽el asked the Lord, saying, Who shall go up for us against the Kena῾ani first, to fight against them?,Neither did Zevulun drive out the inhabitants of Qitron, nor the inhabitants of Nahalol; but the Kena῾ani dwelt among them, and became tributaries.,But the Asheri dwelt among the Kena῾ani, the inhabitants of the land: for they did not drive them out.,Neither did Naftali drive out the inhabitants of Bet-shemesh, nor the inhabitants of Bet-῾anat; but he dwelt among the Kena῾ani, the inhabitants of the land: nevertheless the inhabitants of Bet-shemesh and of Bet-῾anat became tributaries to them.,And the Lord was with Yehuda; and he drove out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.,And Yehuda went with Shim῾on his brother, and they slew the Kena῾ani that inhabited Żefat, and utterly destroyed it. And the name of the city was called Ĥorma.,And the scouts saw a man come out of the city, and they said to him, Show us, we pray thee, the entrance into the city, and we will deal kindly with thee.,And she said to him, Give me a blessing: for thou hast given me a Negev land; give me also pools of water. And Kalev gave her the upper pools and the lower pools.,And the Emori forced the children of Dan into the mountain: for they would not allow them to come down to the valley:,And it came to pass, when she came to him, that she moved him to ask of her father a field: and she alighted from her ass; and Kalev said to her, What wilt thou?,And they gave Ĥevron to Kalev, as Moshe said: and he expelled from there the three sons of ῾Anaq.,And the house of Yosef, they too went up against Bet-el: and the Lord was with them.,But Adoni-bezeq fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.,And the children of the Qeni, Moshe’s father in law, went up out of the city of palm trees with the children of Yehuda into the wilderness of Yehuda, which lies in the south of ῾Arad; and they went and dwelt among the people.,and Kalev said, He that smites Qiryat-sefer, and takes it, to him will I give ῾Akhsa my daughter to wife.,And Yehuda said to Shim῾on his brother, Come up with me into my lot, that we may fight against the Kena῾ani; and I likewise will go with thee into thy lot. So Shim῾on went with him.,Neither did Efrayim drive out the Kena῾ani that dwelt in Gezer; but the Kena῾ani dwelt in Gezer among them.,And Yehuda took ῾Azza with its border, and Ashqelon with its border, and ῾Eqron with its border. |
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12. Hebrew Bible, Joshua, 11.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 11.22. לֹא־נוֹתַר עֲנָקִים בְּאֶרֶץ בְּנֵי יִשְׂרָאֵל רַק בְּעַזָּה בְּגַת וּבְאַשְׁדּוֹד נִשְׁאָרוּ׃ | 11.22. There was none of the Anakim left in the land of the children of Israel; only in Gaza, in Gath, and in Ashdod, did some remain. |
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13. Hebrew Bible, Isaiah, 34.1-36.2, 40.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 63 |
14. Hebrew Bible, Nehemiah, 8.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 1; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 280 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ | 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. 1. O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who delight to fear Thy name; and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man.’ Now I was cupbearer to the king.,Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power, and by Thy strong hand.,and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;,We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the ordices which Thou didst command Thy servant Moses.,And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days; and I fasted and prayed before the God of heaven,,that Hai, one of my brethren, came out of Judah, he and certain men; and I asked them concerning the Jews that had escaped, that were left of the captivity, and concerning Jerusalem.,Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples;,but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there.,let Thine ear now be attentive, and Thine eyes open, that Thou mayest hearken unto the prayer of Thy servant, which I pray before Thee at this time, day and night, for the children of Israel Thy servants, while I confess the sins of the children of Israel, which we have sinned against Thee; yea, I and my father’s house have sinned.,And they said unto me: ‘The remt that are left of the captivity there in the province are in great affliction and reproach; the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.’,THE WORDS of Nehemiah the son of Hacaliah. Now it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the castle, |
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15. Hebrew Bible, Ezra, 9.1-9.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 168 9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ | 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.’ |
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16. Septuagint, Tobit, 1.10-1.11 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 172 | 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11. but I kept myself from eating it, |
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17. Anon., 1 Enoch, 7.2 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: nan | 7.2. and enchantments, and the cutting of roots, and made them acquainted with plants. And they |
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18. Dead Sea Scrolls, Sd (Olim Sb), 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran •qumran library Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 64; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 255 |
19. Dead Sea Scrolls, Rule of The Congregation, 2.3-2.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 256 |
20. Dead Sea Scrolls, Mysta, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
21. Dead Sea Scrolls, Text With A Citation of Jubilees, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
22. Dead Sea Scrolls, Songs of The Sabbath Sacrificee, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
23. Dead Sea Scrolls, Temple Scroll, 29.2-29.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 13 |
24. Dead Sea Scrolls, Songs of The Sabbath Sacrificec, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
25. Septuagint, 3 Maccabees, 7.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 255 |
26. Hebrew Bible, Daniel, 6.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 280 | 6.10. Wherefore king Darius signed the writing and the interdict. |
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27. Dead Sea Scrolls, Miscellaneous Rules, 7ii (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 44 |
28. Anon., Jubilees, 5.1, 5.9, 22.16-22.17, 30.7-30.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 1, 68; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 168 | 5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, 5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 30.7. And thus let it not again be done from henceforth that a daughter of Israel be defiled; 30.8. for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel. 30.9. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them,... 30.10. and that it might not thus again be done in Israel that a virgin of Israel should be defiled. 30.11. And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel. 30.13. And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord, 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones. 30.15. For thus hath it been ordained and written in the heavenly tables regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with stones. |
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29. Septuagint, 1 Maccabees, 1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 1 | 1. After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated Darius, king of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.), He fought many battles, conquered strongholds, and put to death the kings of the earth., He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up., He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him.,After this he fell sick and perceived that he was dying., So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive., And after Alexander had reigned twelve years, he died.,Then his officers began to rule, each in his own place., They all put on crowns after his death, and so did their sons after them for many years; and they caused many evils on the earth.,From them came forth a sinful root, Antiochus Epiphanes, son of Antiochus the king; he had been a hostage in Rome. He began to reign in the one hundred and thirty-seventh year of the kingdom of the Greeks.,In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us.", This proposal pleased them,, and some of the people eagerly went to the king. He authorized them to observe the ordices of the Gentiles., So they built a gymnasium in Jerusalem, according to Gentile custom,, and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil.,When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms., So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet., He engaged Ptolemy king of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell., And they captured the fortified cities in the land of Egypt, and he plundered the land of Egypt.,After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force., He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils., He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off., He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found., Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance., Israel mourned deeply in every community,, rulers and elders groaned,maidens and young men became faint,the beauty of women faded., Every bridegroom took up the lament;she who sat in the bridal chamber was mourning., Even the land shook for its inhabitants,and all the house of Jacob was clothed with shame.,Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force., Deceitfully he spoke peaceable words to them, and they believed him; but he suddenly fell upon the city, dealt it a severe blow, and destroyed many people of Israel., He plundered the city, burned it with fire, and tore down its houses and its surrounding walls., And they took captive the women and children, and seized the cattle., Then they fortified the city of David with a great strong wall and strong towers, and it became their citadel., And they stationed there a sinful people, lawless men. These strengthened their position;, they stored up arms and food, and collecting the spoils of Jerusalem they stored them there, and became a great snare., It became an ambush against the sanctuary,an evil adversary of Israel continually., On every side of the sanctuary they shed innocent blood;they even defiled the sanctuary., Because of them the residents of Jerusalem fled;she became a dwelling of strangers;she became strange to her offspring,and her children forsook her., Her sanctuary became desolate as a desert;her feasts were turned into mourning,her sabbaths into a reproach,her honor into contempt., Her dishonor now grew as great as her glory;her exaltation was turned into mourning.,Then the king wrote to his whole kingdom that all should be one people,, and that each should give up his customs., All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath., And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land,, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts,, to defile the sanctuary and the priests,, to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,, and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane,, so that they should forget the law and change all the ordices., "And whoever does not obey the command of the king shall die.",In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city., Many of the people, every one who forsook the law, joined them, and they did evil in the land;, they drove Israel into hiding in every place of refuge they had.,Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah,, and burned incense at the doors of the houses and in the streets., The books of the law which they found they tore to pieces and burned with fire., Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death., They kept using violence against Israel, against those found month after month in the cities., And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering., According to the decree, they put to death the women who had their children circumcised,, and their families and those who circumcised them; and they hung the infants from their mothers necks.,But many in Israel stood firm and were resolved in their hearts not to eat unclean food., They chose to die rather than to be defiled by food or to profane the holy covet; and they did die., And very great wrath came upon Israel. |
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30. Septuagint, Ecclesiasticus (Siracides), 39.1-39.11, 50.16-50.21, 51.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •library, qumran •qumran library Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 13; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 280 | 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 39.5. He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins. 39.6. If the great Lord is willing,he will be filled with the spirit of understanding;he will pour forth words of wisdom and give thanks to the Lord in prayer. 39.7. He will direct his counsel and knowledge aright,and meditate on his secrets. 39.8. He will reveal instruction in his teaching,and will glory in the law of the Lords covet. 39.9. Many will praise his understanding,and it will never be blotted out;his memory will not disappear,and his name will live through all generations. 39.11. if he lives long, he will leave a name greater than a thousand,and if he goes to rest, it is enough for him. 50.16. Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. 50.18. And the singers praised him with their voices in sweet and full-toned melody. 50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service. 50.21. and they bowed down in worship a second time,to receive the blessing from the Most High. 51.28. Get instruction with a large sum of silver,and you will gain by it much gold. |
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31. Septuagint, Judith, 9.1, 10.5, 12.1-12.4 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 172, 280 | 9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. 12.1. Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.2. But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me." 12.3. Holofernes said to her, "If your supply runs out, where can we get more like it for you? For none of your people is here with us." 12.4. Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do." |
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32. Septuagint, Wisdom of Solomon, 14.6-14.7, 50.16-50.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 280 | 14.6. Therefore their inheritance is Sheol and darkness and destruction, And they shall not be found in the day when the righteous obtain mercy; 14.6. For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation. 14.7. But the pious of the Lord shall inherit life in gladness. 14.7. "For blessed is the wood by which righteousness comes." |
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33. Septuagint, 4 Maccabees, 18.10-18.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 72 | 18.10. While he was still with you, he taught you the law and the prophets. 18.11. He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and of Joseph in prison. 18.12. He told you of the zeal of Phineas, and he taught you about Haiah, Azariah, and Mishael in the fire. 18.13. He praised Daniel in the den of the lions and blessed him. 18.14. He reminded you of the scripture of Isaiah, which says, `Even though you go through the fire, the flame shall not consume you.' 18.15. He sang to you songs of the psalmist David, who said, `Many are the afflictions of the righteous.' 18.16. He recounted to you Solomon's proverb, `There is a tree of life for those who do his will.' 18.17. He confirmed the saying of Ezekiel, `Shall these dry bones live?' 18.18. For he did not forget to teach you the song that Moses taught, which says, 18.19. `I kill and I make alive: this is your life and the length of your days.'" |
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34. Dead Sea Scrolls, Messianic Rule, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
35. Dead Sea Scrolls, Rule of The Communityb, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 255 |
36. Dead Sea Scrolls, Jub, 5.1, 5.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 1, 68 |
37. Cicero, Letters, 4.10.1, 4.14.1, 8.11.7, 8.12.6, 9.9.2, 13.3, 13.31.2, 13.31.23, 13.31.25, 13.31.27, 13.31.29 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 14, 70 |
38. Dead Sea Scrolls, Damascus Covenant, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.23-10.2, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 11 |
39. Dead Sea Scrolls, Pesher On Habakkuk, 2.15, 2.16, 2.17, 3.1, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17-7.2, 7.3, 7.4, 7.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 66 |
40. Dead Sea Scrolls, War Scroll, 2.3, 3.4, 7.3-7.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 255, 256 |
41. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.23-10.2, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 11 |
42. Dead Sea Scrolls, 11Qt, 45.15-45.16, 49.7-49.12, 49.14-49.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 140, 172 |
43. Dead Sea Scrolls, 4Q169, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 64 |
44. Dead Sea Scrolls, 4Q175, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 57, 66 |
45. Dead Sea Scrolls, 4Q251, 1.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277 |
46. Dead Sea Scrolls, 4Q255-264, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
47. Dead Sea Scrolls, Jub, 5.1, 5.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 |
48. Dead Sea Scrolls, 4Q285, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
49. Dead Sea Scrolls, 4Q400, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53, 66 |
50. Dead Sea Scrolls, 4Q403, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
51. Dead Sea Scrolls, 4Qmmt, b55-58 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 172 |
52. Dead Sea Scrolls, 4Q266-273, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
53. Dead Sea Scrolls, 5Q15, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
54. Dead Sea Scrolls, Isaa, 57 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 72 |
55. Dead Sea Scrolls, Genesis Apocryphon, 2.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 1 |
56. Dead Sea Scrolls, 5Q11, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
57. Dead Sea Scrolls, Engiantsa, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
58. Dead Sea Scrolls, Damascus Document, 2.19-2.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 |
59. Dead Sea Scrolls, Damascus Document, 2.19-2.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 |
60. Dead Sea Scrolls, Engiantse, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
61. Dead Sea Scrolls, Commgen A, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 64 |
62. Dead Sea Scrolls, Aramaic Levi Document, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
63. Dead Sea Scrolls, Apgen, 2.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 1 |
64. Dead Sea Scrolls, 6Q15, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
65. Dead Sea Scrolls, Community Rule, 6.7-6.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277, 280 |
66. Philo of Alexandria, On Dreams, 1.96, 2.127 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277, 280 | 2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? |
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67. Philo of Alexandria, Hypothetica, 7.12-7.13, 11.5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277, 280 | 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
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68. Philo of Alexandria, On The Life of Moses, 2.216 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277, 279 | 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? |
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69. Philo of Alexandria, Against Flaccus, 122, 48 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 280 | 48. but the Jews, for they were not inclined to remain quiet under everything, although naturally entirely disposed towards peace, not only because contests for natural customs do among all men appear more important than those which are only for the sake of life, but also because they alone of all the people under the sun, if they were deprived of their houses of prayer, would at the same time be deprived of all means of showing their piety towards their benefactors, which they would have looked upon as worse than ten thousand deaths, inasmuch as if their synagogues were destroyed they would no longer have any sacred places in which they could declare their gratitude, might have reasonably said to those who opposed them: |
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70. Philo of Alexandria, On The Embassy To Gaius, 156, 311-313 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 279 | 313. "And, in the next place, he commanded that no one should hinder the Jews, either on their way to the synagogues, or when bringing their contributions, or when proceeding in obedience to their national laws to Jerusalem, for these things were expressly enjoined, if not in so many words, at all events in effect; |
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71. Philo of Alexandria, That God Is Unchangeable, 8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 279 | 8. For it is foolishness to imagine, that it is unlawful to enter into temples, unless a man has first washed his body and made that look bright, but that one may attempt to sacrifice and to pray with a mind still polluted and disordered. And yet temples are made of stones and timber, mere lifeless materials, and it is not possible for the body, if it is devoid of life by its own nature, to touch things devoid of life, without using ablutions and purifying ceremonies of holiness; and shall any one endure to approach God without being purified as to his soul, shall any one while impure come near to the purest of all beings, and this too without having any intention of repenting? |
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72. Philo of Alexandria, That Every Good Person Is Free, 82-83, 80 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277 | 80. and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration. |
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73. Philo of Alexandria, On The Contemplative Life, 80, 84 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 280 | 84. Then they sing hymns which have been composed in honour of God in many metres and tunes, at one time all singing together, and at another moving their hands and dancing in corresponding harmony, and uttering in an inspired manner songs of thanksgiving, and at another time regular odes, and performing all necessary strophes and antistrophes. |
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74. Philo of Alexandria, On The Special Laws, 2.61, 3.171 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277, 279 | 2.61. And the works meant are those enjoined by precepts and doctrines in accordance with virtue. And in the day he exhorts us to apply ourselves to philosophy, improving our souls and the domit part of us, our mind. 3.171. Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings. |
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75. Philo of Alexandria, On The Decalogue, 40 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277 | 40. A third view of the question is, that no king or tyrant may ever despise an obscure private individual, from being full of insolence and haughty pride; but that such an one, coming as a pupil to the school of the sacred laws, may relax his eyebrows, unlearning his self-opinionativeness, and yielding rather to true reason. |
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76. New Testament, Luke, 4.16-4.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." |
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77. New Testament, Matthew, 5.20, 12.38, 15.1, 23.2, 23.13-23.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 13 5.20. λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 12.38. Τότε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων καὶ Φαρισαίων λέγοντες Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 23.13. 23.14. Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. 23.15. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. | 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you." 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.13. "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. |
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78. New Testament, Acts, 15.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277 15.21. Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. | 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath." |
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79. Plutarch, Lucullus, 42.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 14 42.1. σπουδῆς δʼ ἄξια καὶ λόγου τὰ περὶ τὴν τῶν βιβλίων κατασκευήν, καὶ γὰρ πολλὰ καὶ γεγραμμένα καλῶς συνῆγεν, ἥ τε χρῆσις ἦν φιλοτιμοτέρα τῆς κτήσεως, ἀνειμένων πᾶσι τῶν βιβλιοθηκῶν, καὶ τῶν περὶ αὐτὰς περιπάτων καὶ σχολαστηρίων ἀκωλύτως ὑποδεχομένων τοὺς Ἕλληνας ὥσπερ εἰς Μουσῶν τι καταγώγιον ἐκεῖσε φοιτῶντας καὶ συνδιημερεύοντας ἀλλήλοις, ἀπὸ τῶν ἄλλων χρειῶν ἀσμένως ἀποτρέχοντας. | 42.1. But what he did in the establishment of a library deserves warm praise. He got togetherthru 80 years of reprintings! â has \'to ether\' with a 2âletter space between the words',WIDTH,160)" onMouseOut="nd();">º many books, and they were well written, and his use of them was more honourable to him than his acquisition of them. His libraries were thrown open to all, and the cloisters surrounding them, and the study-rooms, were accessible without restriction to the Greeks, who constantly repaired thither as to an hostelry of the Muses, and spent the day with one another, in glad escape from their other occupations. |
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80. Josephus Flavius, Jewish Antiquities, 1.72, 14.260-14.261, 16.43, 16.164, 20.115-20.116 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277, 279 1.72. Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου μεταβάλλονται πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς ἀνθρώπους δικαίου ποιούμενοι λόγον, ἀλλ' ἣν πρότερον εἶχον τῆς ἀρετῆς ζήλωσιν διπλασίονα τῆς κακίας τότ' ἐπιδεικνύμενοι δι' ὧν ἔπραττον: ἔνθεν ἑαυτοῖς τὸν θεὸν ἐξεπολέμωσαν. 14.261. δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι. 16.43. καὶ οὔτε ἀποκρυπτόμεθα τὰ παραγγέλματα, οἷς χρώμεθα πρὸς τὸν βίον ὑπομνήμασιν τῆς εὐσεβείας καὶ τῶν ἀνθρωπίνων ἐπιτηδευμάτων, τήν τε ἑβδόμην τῶν ἡμερῶν ἀνίεμεν τῇ μαθήσει τῶν ἡμετέρων ἐθῶν καὶ νόμου, μελέτην ὥσπερ ἄλλου τινὸς καὶ τούτων ἀξιοῦντες εἶναι δι' ὧν οὐχ ἁμαρτησόμεθα. 16.164. ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων. 20.115. τῆς δὲ πορθήσεως γενομένης τῶν στρατιωτῶν τις τοὺς Μωυσέως νόμους ἔν τινι κώμῃ λαβὼν κειμένους προκομίσας εἰς τὴν πάντων ὄψιν διέσχισεν ἐπιβλασφημῶν καὶ πολλὰ κατακερτομῶν. 20.116. ̓Ιουδαῖοι δὲ ταῦτα ἀκούσαντες καὶ πολλοὶ συνδραμόντες καταβαίνουσιν εἰς Καισάρειαν, ἐκεῖ γὰρ ἐτύγχανεν ὁ Κουμανὸς ὤν, ἱκετεύοντες μὴ αὐτοὺς ἀλλὰ τὸν θεὸν οὗπερ οἱ νόμοι καθυβρίσθησαν ἐκδικῆσαι: ζῆν γὰρ οὐχ ὑπομένειν τῶν πατρίων αὐτοῖς οὕτως περιυβρισμένων. καὶ Κουμανὸς δείσας, | 1.72. 1. Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. 14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 16.43. nor do we conceal those injunctions of ours by which we govern our lives, they being memorials of piety, and of a friendly conversation among men. And the seventh day we set apart from labor; it is dedicated to the learning of our customs and laws, we thinking it proper to reflect on them, as well as on any [good] thing else, in order to our avoiding of sin. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 20.115. Now as this devastation was making, one of the soldiers seized the laws of Moses that lay in one of those villages, and brought them out before the eyes of all present, and tore them to pieces; and this was done with reproachful language, and much scurrility; 20.116. which things when the Jews heard of, they ran together, and that in great numbers, and came down to Caesarea, where Cumanus then was, and besought him that he would avenge, not themselves, but God himself, whose laws had been affronted; for that they could not bear to live any longer, if the laws of their forefathers must be affronted after this manner. |
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81. Josephus Flavius, Jewish War, 2.123, 2.132, 2.150, 2.229-2.231, 2.291-2.292 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 168, 172, 255, 277 2.123. κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι. 2.132. δειπνοῦσι δ' ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις. 2.229. Κουμανὸς δὲ περιπέμψας τοὺς ἐκ τῶν πλησίον κωμῶν δεσμώτας ἐκέλευσεν ἀνάγεσθαι πρὸς αὐτόν, ἐπικαλῶν ὅτι μὴ διώξαντες τοὺς λῃστὰς συλλάβοιεν. ἔνθα τῶν στρατιωτῶν τις εὑρὼν ἔν τινι κώμῃ τὸν ἱερὸν νόμον διέρρηξέν τε τὸ βιβλίον καὶ εἰς πῦρ κατέβαλεν. 2.231. ὁ δέ, οὐ γὰρ ἠρέμει τὸ πλῆθος, εἰ μὴ τύχοι παραμυθίας, ἠξίου τε προάγειν τὸν στρατιώτην καὶ διὰ μέσων τῶν αἰτιωμένων ἀπαχθῆναι τὴν ἐπὶ θανάτῳ κελεύει. καὶ ̓Ιουδαῖοι μὲν ἀνεχώρουν. 2.291. προσελθὼν δὲ ̓Ιούκουνδος ὁ διακωλύειν τεταγμένος ἱππάρχης τήν τε γάστραν αἴρει καὶ καταπαύειν ἐπειρᾶτο τὴν στάσιν. ἡττωμένου δ' αὐτοῦ τῆς τῶν Καισαρέων βίας ̓Ιουδαῖοι τοὺς νόμους ἁρπάσαντες ἀνεχώρησαν εἰς Νάρβατα: χώρα τις αὐτῶν οὕτω καλεῖται σταδίους ἑξήκοντα διέχουσα τῆς Καισαρείας: 2.292. οἱ δὲ περὶ τὸν ̓Ιωάννην δυνατοὶ δώδεκα πρὸς Φλῶρον ἐλθόντες εἰς Σεβαστὴν ἀπωδύροντο περὶ τῶν πεπραγμένων καὶ βοηθεῖν ἱκέτευον, αἰδημόνως ὑπομιμνήσκοντες τῶν ὀκτὼ ταλάντων. ὁ δὲ καὶ συλλαβὼν ἔδησεν τοὺς ἄνδρας αἰτιώμενος ὑπὲρ τοῦ τοὺς νόμους ἐξενεγκεῖν τῆς Καισαρείας. | 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.229. Upon this Cumanus sent men to go round about to the neighboring villages, and to bring their inhabitants to him bound, as laying it to their charge that they had not pursued after the thieves, and caught them. Now here it was that a certain soldier, finding the sacred book of the law, tore it to pieces, and threw it into the fire. 2.230. Hereupon the Jews were in great disorder, as if their whole country were in a flame, and assembled themselves so many of them by their zeal for their religion, as by an engine, and ran together with united clamor to Caesarea, to Cumanus, and made supplication to him that he would not overlook this man, who had offered such an affront to God, and to his law; but punish him for what he had done. 2.231. Accordingly, he, perceiving that the multitude would not be quiet unless they had a comfortable answer from him, gave order that the soldier should be brought, and drawn through those that required to have him punished, to execution, which being done, the Jews went their ways. 2.291. Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. 2.292. But John, and twelve of the principal men with him, went to Florus, to Sebaste, and made a lamentable complaint of their case, and besought him to help them; and with all possible decency, put him in mind of the eight talents they had given him; but he had the men seized upon and put in prison, and accused them for carrying the books of the law out of Caesarea. |
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82. Josephus Flavius, Against Apion, 1.209, 2.175 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 277, 279 1.209. “οἱ καλούμενοι ̓Ιουδαῖοι πόλιν οἰκοῦντες ὀχυρωτάτην πασῶν, ἣν καλεῖν ̔Ιεροσόλυμα συμβαίνει τοὺς ἐγχωρίους, ἀργεῖν εἰθισμένοι δι' ἑβδόμης ἡμέρας καὶ μήτε τὰ ὅπλα βαστάζειν ἐν τοῖς εἰρημένοις χρόνοις μήτε γεωργίας ἅπτεσθαι μήτε ἄλλης ἐπιμελεῖσθαι λειτουργίας μηδεμιᾶς, ἀλλ' ἐν τοῖς ἱεροῖς ἐκτετακότες τὰς χεῖρας 2.175. οὐδὲ γὰρ τὴν ἀπὸ τῆς ἀγνοίας ὑποτίμησιν κατέλιπεν, ἀλλὰ καὶ κάλλιστον καὶ ἀναγκαιότατον ἀπέδειξε παίδευμα τὸν νόμον, οὐκ εἰσάπαξ ἀκροασομένοις οὐδὲ δὶς ἢ πολλάκις, ἀλλ' ἑκάστης ἑβδομάδος τῶν ἄλλων ἔργων ἀφεμένους ἐπὶ τὴν ἀκρόασιν ἐκέλευσε τοῦ νόμου συλλέγεσθαι καὶ τοῦτον ἀκριβῶς ἐκμανθάνειν: ὃ δὴ πάντες ἐοίκασιν οἱ νομοθέται παραλιπεῖν. | 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. |
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83. Josephus Flavius, Life, 295 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 279 295. ἤδη δ' ἡμῶν τὰ νόμιμα ποιούντων καὶ πρὸς εὐχὰς τραπομένων ἀναστὰς ̓Ιησοῦς περὶ τῶν ληφθέντων ἐκ τοῦ ἐμπρησμοῦ τῆς βασιλικῆς αὐλῆς σκευῶν τοῦ ἀσήμου ἀργυρίου ἐπυνθάνετό μου, παρὰ τίνι τυγχάνει κείμενα. ταῦτα δ' ἔλεγεν διατρίβειν τὸν χρόνον βουλόμενος, ἕως ἂν ὁ ̓Ιωάννης παραγένηται. | |
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84. Pliny The Elder, Natural History, 13.92 (1st cent. CE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 19 |
85. Galen, Commentary On Hippocrates' 'Epidemics I', 3.7, 3.9, 3.4, 3.5, 3.6, 3.8, 3.10, 3.11, 3.17a (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 71 |
86. Anon., Genesis Rabba, 8.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 245 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ <>(בראשית א, כו)<>, רַבִּי יוֹחָנָן פָּתַח <>(תהלים קלט, ה)<>: אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר <>(תהלים קלט, ה)<>: וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב <>(בראשית ה, ב)<>: זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב <>(בראשית ב, כא)<>: וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר <>(שמות כו, כ)<>: וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב <>(תהלים קלט, טז)<>: גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר <>(תהלים קלט, ה)<>: אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר <>(דברים ד, לב)<>: וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר <>(תהלים קלט, טז)<>: וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר <>(איוב יג, כא)<>: כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר <>(בראשית א, כד)<>: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ <>(בראשית א, ב)<>: וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר <>(ישעיה יא, ב)<>: וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב <>(תהלים קמח, א)<>: הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ <>(תהלים קמח, ז)<>: הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר <>(תהלים קמח, יא)<>: מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים <>(תהלים קמח, יב)<>: בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר <>(בראשית א, כ)<>: וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ <>(בראשית א, כד)<>: וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ <>(בראשית א, כו)<>: וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב <>(ישעיה ב, כב)<>: חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. | 8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...", |
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87. Anon., Targum Onqelos, deut 3.11, gen 14.13 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 |
88. Babylonian Talmud, Hagigah, 12a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 47 12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש | 12a. The Gemara poses a question: Now that it is derived from the phrase “from one end of the heavens to the other,” why do I need the phrase “since the day that God created man upon the earth”?,The Gemara answers that this phrase teaches us something else, according to Rabbi Elazar. As Rabbi Elazar said: The height of Adam the first man reached from the ground to the skies, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens” (Deuteronomy 4:32). When he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me” (Psalms 139:5).,Rav Yehuda said that Rav said: The size of Adam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,” which indicates that he spanned the entire length of the world. Once he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.”,The Gemara asks: If so, the two parts of the verse contradict each other, since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both this and that are one, the same, measure.,§ The Gemara continues to discuss Creation: Rav Yehuda said that Rav said: Ten things were created on the first day of Creation, and they are as follows: Heaven and earth; tohu and vohu, i.e., unformed and void; light and darkness; wind and water; the length of day and the length of night.,All of these are derived from the Torah: Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” (Genesis 1:1). Tohu and vohu, as it is written: “And the earth was unformed and void [tohu vavohu]” (Genesis 1:2). Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” (Genesis 1:2); light, as it is written: “And God said: Let there be light” (Genesis 1:3). Wind and water, as it is written: “And the wind of God hovered over the face of the waters” (Genesis 1:2). The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” (Genesis 1:5).,It was taught in the Tosefta: Tohu is a green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him” (Psalms 18:12), indicating that a line of darkness surrounds the world. Vohu; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of tohu and stones of vohu” (Isaiah 34:11), which demonstrates that tohu is a line and that vohu is referring to stones.,The Gemara poses a question: And was light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” (Genesis 1:17), and it is also written: “And there was evening, and there was morning, a fourth day” (Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood in accordance with Rabbi Elazar, as Rabbi Elazar said: The light that the Holy One, Blessed be He, created on the first day was not that of the sun but a different kind of light, through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt and that they might misuse this light for evil, He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” (Job 38:15).,And for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good” (Genesis 1:4), and “good” is referring to none other than the righteous, as it is stated: “Say of the righteous that it shall be good for them, for they shall eat the fruit of their actions” (Isaiah 3:10).,When the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice” (Proverbs 13:9).,The Gemara comments: This is like a dispute between tanna’im: The light that the Holy One, Blessed be He, created on the first day was so profound that man could observe through it from one end of the world to the other; this is the statement of Rabbi Ya’akov. And the Rabbis say: This light is the very same as the lights created on the first day, but they were not suspended in their designated places in the firmament until the fourth day.,§ Rav Zutra bar Tuvya said that Rav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy.,Scriptural proof is provided for this statement as follows: It was created through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” (Proverbs 3:19); through knowledge, as it is written: “With His knowledge the depths were broken up” (Proverbs 3:20); through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” (Psalms 65:7); through rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke” (Job 26:11); through righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne” (Psalms 89:15); through kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old” (Psalms 25:6).,And Rav Yehuda said that Rav said, with regard to the same matter: When the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp, whose cord lengthens as they unravel, until the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke” (Job 26:11). And this is the same as that which Reish Lakish said: What is the meaning of that which is written: “I am the Almighty God [El Shaddai]” (Genesis 17:1)? It means: I am He Who said to the world “enough [dai],” instructing it to stop expanding. Similarly, Reish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers” (Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” (Genesis 1:1), which indicates that heaven came first. And Beit Hillel say: The earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” (Genesis 2:4).,Beit Hillel said to Beit Shammai: According to your words, does a person build a second floor and build the first floor of the house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth” (Amos 9:6), indicating that the upper floor, heaven, was built above the earth. Beit Shammai said to Beit Hillel: According to your words, does a person make a stool for his feet, and make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool” (Isaiah 66:1). But the Rabbis say: Both this and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together” (Isaiah 48:13), implying that they were created as one.,The Gemara asks: And the others, Beit Shammai and Beit Hillel, what, in their opinion, is the meaning of “together”? The Gemara responds: It means that they do not separate from each other. In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, the verses contradict each other, as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. Reish Lakish said: When they were created, He first created the heavens and afterward created the earth, but when He spread them out and fixed them in their places, He spread out the earth and afterward He spread out the heavens.,Incidental to the above, the Gemara asks: What is the meaning and source of the word “heaven” [shamayim]? Rabbi Yosei bar Ḥanina said: It is an acronym, shesham mayim, meaning: That water is there. It was taught in a baraita: Shamayim means esh umayim, fire and water, which teaches that the Holy One, Blessed be He, brought them both and combined them together, and made the firmament from them.,§ The Gemara relates: Rabbi Yishmael asked Rabbi Akiva a question when they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expound and learn that every appearance of the word et in the Torah is meant to teach something, what would he expound from the phrase: “The heaven and the earth” [et hashamayim ve’et ha’aretz] (Genesis 1:1)? He said to him: These words should be expounded as follows: Had it stated: In the beginning God created hashamayim veha’aretz, i.e., the heaven and the earth, without the word et, I would have said: Shamayim is the name of the Holy One, Blessed be He, and the same goes for aretz, and the verse would sound as if it meant that God, whose name is Shamayim and Aretz, created the world. Since it states “et hashamayim ve’et ha’aretz,” it is clear that these are created objects and that shamayim means the actual heaven and aretz is the actual earth. It is for this reason that the word et is necessary. |
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89. Babylonian Talmud, Niddah, 61a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 61a. כאילו הן ראויות, 61a. as though they were fit, and all three are impure, because the blood must have originated from one of them.,three women who were sleeping in one bed that was located adjacent to a wall, and blood was discovered beneath the middle woman, all of them are ritually impure. If the blood was discovered beneath the woman on the inside, closest to the wall, the two innermost women are ritually impure and the woman on the outside is ritually pure. If the blood was discovered beneath the woman on the outside, farthest from the wall, the two outermost women are ritually impure and the woman on the inside is ritually pure.,When is that the ruling? It is when they passed into their positions on the bed via the foot of the bed; but if they passed into their positions on the bed via the side of the bed, over the place where the blood was discovered, all of them are ritually impure. If immediately after the blood was discovered, one of them examined herself and she was found to be ritually pure, she is pure and the other two are impure. If two of them examined themselves and found that they were ritually pure, they are pure and the third is impure. If all three of them examined themselves and found that they were ritually pure, all of them are ritually impure, as the blood must have originated from one of them.,To what case is this matter comparable? It is similar to the case of a ritually impure pile of stones with an olive-bulk of a corpse beneath it, where this pile was intermingled with two ritually pure piles, and they examined one of them and found it pure. That pile is pure and the other two are impure. If they examined two of them and found them ritually pure, they are ritually pure and the third is impure.,If they examined all three of them and found them ritually pure, all of them are impure; this is the statement of Rabbi Meir, as Rabbi Meir would say: With regard to any item that has the presumptive status of ritual impurity, it forever remains in its state of ritual impurity, even if one examined the relevant area or item and the source of impurity was not found, until it becomes known to you where the ritual impurity is. The assumption is that the impurity was not found because the examination was not conducted properly.,And the Rabbis say: One continues searching the relevant area until he reaches bedrock or virgin soil, beneath which there is certainly no ritual impurity. If no ritual impurity is found at that stage, presumably an animal dragged the olive-bulk of the corpse from beneath the pile, and the pile of rocks is pure.,What is different in the first clause, i.e., the previous mishna, which did not distinguish on the basis of where the blood was found, and what is different in the latter clause, i.e., this mishna, which does distinguish in that manner? Rabbi Ami said that the previous mishna is referring to a case where the women were lying intertwined, and therefore it is impossible to distinguish between the woman on the inside and the woman on the outside.,§ The mishna teaches: If immediately after the blood was discovered, one of them examined herself and she was found to be ritually pure, she is pure and the other two are impure. If two of them examined themselves and found that they were ritually pure, they are pure and the third is impure. If all three of them examined themselves and found that they were ritually pure, all of them are ritually impure. The mishna proceeds to compare this case to that of a pile of stones beneath which there is an olive-bulk of a corpse. The Gemara asks: Why does the tanna need to teach: To what case is this matter comparable? The ruling of the mishna is clear enough without this analogy.,The Gemara explains that this is what Rabbi Meir is saying to the Rabbis: What is different with regard to the case of blood, where you do not disagree with me, as you concede that all three women are impure, and what is different with regard to the case of the pile of stones, where you disagree with me and maintain that all three piles of stones can be ritually pure if they are examined?,And the Rabbis would counter that the two cases are different. Granted, there, with regard to the piles of stones, one could say that a raven or some other animal took away the olive-bulk of the corpse, so there is a reason to deem all the piles pure. But here, in the case of the three women and the blood, from where did this blood come? It must have come from one of them. Therefore, at least one of the women must be ritually impure, and one cannot say that all three are pure.,The Gemara discusses other cases involving possible mistakes in examinations. It is taught in a baraita: Rabbi Meir said that there was an incident involving a sycamore tree in Kefar Sava, with regard to which they had a presumption of ritual impurity, i.e., a presumption that there was a corpse buried beneath it. And they examined by digging in that place and did not find any corpse. Some days later, the wind blew at it and uprooted the sycamore tree, and they found a skull from a corpse stuck in its roots. This apparently indicates that in general one cannot rely upon an examination. The Sages said to Rabbi Meir: Do you seek to bring a proof from there? One can say that they did not examine as much as was necessary.,The Gemara cites another case. It is taught in a baraita: Rabbi Yosei said that there was an incident involving a cave in Shiḥin with regard to which they had a presumption of ritual impurity of a corpse. And they examined by digging inside the cave until they reached ground that was as smooth as a fingernail, and they did not find any corpse. Some days later workers entered the cave because they sought shelter from the rain. And they dug with their shovels and found a mortar full of bones. Once again, this indicates that one cannot rely upon an examination. The Sages said to Rabbi Yosei: Do you bring a proof from there? One can say they did not examine as much as was necessary.,The Gemara cites yet another relevant case. It is taught in a baraita: Abba Shaul says that there was an incident involving bedrock in Beit Ḥoron, with regard to which they had a presumption of ritual impurity of a corpse. And the Sages were unable to examine it because the area of the bedrock was too large. And there was one old man there, and his name was Rabbi Yehoshua ben Ḥaya. He said to them: Bring me sheets. They brought him sheets and he soaked them in water and spread them over the bedrock. In every place of ritual purity the ground remained dry, and in every place of ritual impurity the ground became moist. They understood that it was not entirely bedrock, as the area where the ground was wet was actually soft earth. And they examined there by digging and found a large pit filled with bones.,It is taught: That pit that they found is the pit that Ishmael, son of Nethaniah, filled with corpses, as it is written: “Now the pit where Ishmael cast all the dead bodies of the men whom he had slain by the side of Gedaliah was that which Asa the king had made for fear of Baasa king of Israel; the same Ishmael, son of Nethaniah, filled with them that were slain” (Jeremiah 41:9).,The Gemara analyzes that verse: And did Gedaliah kill them? But didn’t Ishmael kill them? Gedaliah was one of those killed by Ishmael and his men (see Jeremiah 41:2). The Gemara answers: Rather, since Gedaliah should have been concerned and cautious based on the advice of Joha, son of Kareah, who warned him that Ishmael was conspiring to kill him and even offered to go and kill Ishmael in a preemptive strike (see Jeremiah 40:13–16), but Gedaliah was not concerned and he refused to listen to Joha’s advice, saying that he did not want to listen to malicious speech, the verse ascribes him blame as though he himself killed them.,§ In relation to the above comment that Gedaliah was killed after not heeding the warning of Joha, the Gemara clarifies what is permitted when receiving such a warning. Rava said: With regard to this prohibition against listening to malicious speech, even though one should not accept the malicious speech as true, one is nevertheless required to be concerned about the harm that might result from ignoring it.,The Gemara cites examples of people who were concerned about malicious speech. There were these people of the Galilee about whom a rumor emerged that they had killed someone. They came before Rabbi Tarfon and said to him: Will the Master hide us? Rabbi Tarfon said to them: What should we do? If I do not hide you, your pursuers will see you and kill you. If I do hide you, this too is problematic, as didn’t the Rabbis say: With regard to this prohibition against listening to malicious speech, even though one should not accept the malicious speech as true, one is required to be concerned about the harm that might result from ignoring it? Therefore, you must go and hide yourselves.,The Gemara cites another case of a report that caused concern. Before the battle against Og, king of Bashan, it is stated: “And the Lord said to Moses: Do not fear him; for I have delivered him into your hand, and all his people, and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon” (Numbers 21:34). The Gemara asks: Now, Sihon and Og were brothers, as the Master said: Sihon and Og were sons of Ahijah, son of Shamhazai. In what way is Sihon different from Og, that God found it necessary to warn Moses not to be afraid of Og, and in what way is Og different from Sihon, that there was no need for a warning not to be afraid of Sihon?,Rabbi Yoḥa says that Rabbi Shimon ben Yoḥai says: From the answer that God gave to that righteous one, Moses, you know what was in his heart, i.e., what gave Moses cause to fear. Moses said to himself: Perhaps the merit of our forefather Abraham will stand for Og and save him. Og was the one who told Abraham that Lot had been taken captive by the four kings, enabling Abraham to rescue Lot.,The Gemara cites the source of this claim. As it is stated: “And there came one that was saved, and told Abram the Hebrew, now he dwelt by the terebinths of Mamre the Amorite, brother of Eshkol, and brother of Aner; and these were confederate with Abram. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan” (Genesis 14:13–14). And Rabbi Yoḥa said that the term “one that was saved” is referring to Og, who was saved from the punishment of the generation of the flood. For this reason, Moses was more afraid of Og.,§ The Gemara cites another instance in which an impure item was lost, similar to the case discussed above involving the pile of stones. The Sages taught in a baraita: Menstrual blood is itself a source of impurity. With regard to a garment in which a blood stain was lost, i.e., it is difficult to determine if the blood is still on the garment, one applies to it, i.e., scrubs it with, seven abrasive substances that are known to remove blood stains, and thereby nullifies the blood stain, so that the garment is pure. Rabbi Shimon ben Elazar says: | |
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90. Babylonian Talmud, Zevahim, 113b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 |
91. Dead Sea Scrolls, 1Q23-24, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
92. Dead Sea Scrolls, 4Q395, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 64 |
93. Dead Sea Scrolls, 4Q320, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 64 |
94. Dead Sea Scrolls, 4Q264, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 64 |
95. Dead Sea Scrolls, 4Q162, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 64 |
96. Galen, De An Aff. Dignet Cur., 5.48 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 58 |
97. Dead Sea Scrolls, 4Q112, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 66 |
98. Dead Sea Scrolls, 4Q35, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 66 |
99. Galen, De Cognoscendis Curandisque Animi Morbis, 9 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 58 |
100. Dead Sea Scrolls, 1Q45, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 51 |
101. Dead Sea Scrolls, 4Q113, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 66 |
102. Dead Sea Scrolls, 4Q434, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 64 |
103. Dead Sea Scrolls, 4Q408, 0 Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 281 |
104. Galen, Peri Alupias, 13-14, 5, 15 Tagged with subjects: •nan Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 68 |
105. Dead Sea Scrolls, 4Q370, 0 Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 68 |
106. Dead Sea Scrolls, 4Q376, 0 Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 281 |
107. Dead Sea Scrolls, 11Q29, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
108. Dead Sea Scrolls, 4Q375, 0 Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 281 |
109. New Testament, 1 Enoch, 10.9, 88.2.0 Tagged with subjects: •nan Found in books: nan nan |
110. Dead Sea Scrolls, 11Qpaleoleva, 0 Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant, Scripture and Interpretation: Qumran Texts That Rework the Bible (2014) 281 |
111. Dead Sea Scrolls, Damascus Document [Cd, 11.22-11.23, 12.8-12.11, 12.16, 14.3-14.6, 20.10, 20.13 Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 168, 172, 255, 256, 280 |
112. Dead Sea Scrolls, 4Q513, 1.1.2-1.1.8 Tagged with subjects: •qumran library Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 172 |
113. Anon., Ijo, 1.bs25, 1.bs24, 1.bs20, 1.bs18, 1.bs17, 1.bs9, 1.bs7, 1.bs6, 1.bs5 Tagged with subjects: •nan Found in books: Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 280 |
114. Dead Sea Scrolls, 1Q21, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
115. Dead Sea Scrolls, 11Q18, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
116. Dead Sea Scrolls, 11Q17, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
117. Dead Sea Scrolls, 11Q14, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
118. Dead Sea Scrolls, 4Q377, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
119. Dead Sea Scrolls, 4Q376, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
120. Dead Sea Scrolls, 4Q375, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
121. Dead Sea Scrolls, 4Q374, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
122. Dead Sea Scrolls, 4Q299-301, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
123. Dead Sea Scrolls, 4Q225-227, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
124. Dead Sea Scrolls, 4Q216-24, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
125. Dead Sea Scrolls, 4Q176A, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
126. Dead Sea Scrolls, 2Qengiants Ar 52,, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
127. Dead Sea Scrolls, '2Qa-B, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
128. Dead Sea Scrolls, 1Q35, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
129. Dead Sea Scrolls, 1Q33, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
130. Dead Sea Scrolls, 1Q29, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
131. Dead Sea Scrolls, 1Q27, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
132. Dead Sea Scrolls, 1Q26, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
133. Dead Sea Scrolls, 4Q394-399, 4q394-399 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
134. Dead Sea Scrolls, 1Q22, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
135. Dead Sea Scrolls, 4Q394, 4q394 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53, 66 |
136. Dead Sea Scrolls, 4Q400-407, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
137. Dead Sea Scrolls, 11Q12, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
138. Dead Sea Scrolls, '6Q8, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
139. Dead Sea Scrolls, '5Q512, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
140. Dead Sea Scrolls, 4Q556, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
141. Dead Sea Scrolls, 4Q540-541, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
142. Dead Sea Scrolls, 4Q530-533, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
143. Dead Sea Scrolls, 4Q497, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
144. Dead Sea Scrolls, 4Q491-496, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
145. Dead Sea Scrolls, 4Q482-483, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
146. Dead Sea Scrolls, 4Q471, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
147. Dead Sea Scrolls, 4Q440, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
148. Dead Sea Scrolls, 4Q427-432, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
149. Dead Sea Scrolls, 4Q407, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
150. Dead Sea Scrolls, 4Q406, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
151. Dead Sea Scrolls, 4Q401, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53, 66 |
152. Dead Sea Scrolls, 4Q395-397, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |
153. Dead Sea Scrolls, 1Q17-18, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 52, 53 |