| 1. Septuagint, Baruch, 3.26 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 68 |
2. Hebrew Bible, Numbers, 13.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 68| 13.33. "וְשָׁם רָאִינוּ אֶת־הַנְּפִילִים בְּנֵי עֲנָק מִן־הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם׃", | 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.’", |
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3. 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 (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 66; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 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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4. Hebrew Bible, Leviticus, 4.6, 4.17, 5.22, 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 (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 281; Schiffman (1983), Testimony and the Penal Code, 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׃", 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;", 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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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 (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 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, Genesis, 6.4, 7.22, 14.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 72; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 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.", |
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7. 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 (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 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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| 8. Hebrew Bible, 2 Samuel, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 1 |
9. Hebrew Bible, Habakkuk, 1.6, 2.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 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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10. Hebrew Bible, Joshua, 11.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 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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| 11. Hebrew Bible, Judges, 1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 1 |
| 12. 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 (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 63 |
| 13. Hebrew Bible, Nehemiah, 1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 1 |
14. 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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| 15. Dead Sea Scrolls, Temple Scroll, 29.2-29.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 13 |
16. Anon., Jubilees, 5.1, 5.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 1, 68 | 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, |
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| 17. Septuagint, 1 Maccabees, 1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 1 |
18. Septuagint, Wisdom of Solomon, 14.6-14.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 68 | 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. "For blessed is the wood by which righteousness comes." |
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| 19. Dead Sea Scrolls, Miscellaneous Rules, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 44 |
20. Septuagint, Ecclesiasticus (Siracides), 39.1-39.11, 51.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 13 | 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. 51.28. Get instruction with a large sum of silver,and you will gain by it much gold. |
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| 21. Dead Sea Scrolls, 4Q266-273, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 22. 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 (1983), Testimony and the Penal Code, 11 |
| 23. Dead Sea Scrolls, 4Q169, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 64 |
| 24. Dead Sea Scrolls, 4Q175, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 57, 66 |
| 25. Dead Sea Scrolls, 4Q255-264, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 26. Dead Sea Scrolls, Messianic Rule, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 27. Dead Sea Scrolls, 4Q285, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 28. 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 (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 66 |
| 29. Dead Sea Scrolls, 4Q400, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53, 66 |
| 30. Dead Sea Scrolls, Apgen, 2.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 1 |
| 31. 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 (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 68 |
| 32. 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 (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 14, 70 |
| 33. 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 (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 68 |
| 34. 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 (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 1 |
| 35. Dead Sea Scrolls, 4Q403, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 36. 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 (1983), Testimony and the Penal Code, 11 |
37. 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 (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 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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38. Josephus Flavius, Jewish Antiquities, 1.72 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 68 | 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. |
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| 39. Pliny The Elder, Natural History, 13.92 (1st cent. CE - 1st cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 19 |
40. Plutarch, Lucullus, 42.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 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. |
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41. Anon., Genesis Rabba, 8.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 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. "... 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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42. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 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: b Now that it is derived from /b the phrase b “from one end of the heavens to the other,” why do I /b need the phrase b “since the day that God created man upon the earth”? /b ,The Gemara answers that this phrase teaches us something else, b according to Rabbi Elazar. /b As b Rabbi Elazar said: /b The height of b Adam the first man /b reached b from the ground to the skies, as it is stated: “Since the day that God created man upon the earth, /b and from one end of the heavens” (Deuteronomy 4:32). b 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” /b (Psalms 139:5)., b Rav Yehuda said /b that b Rav said: The /b size of b 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,” /b which indicates that he spanned the entire length of the world. b 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.” /b ,The Gemara asks: b If so, the /b two parts of the b verse contradict each other, /b since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both b this and that are one, /b the same, b measure. /b ,§ The Gemara continues to discuss Creation: b Rav Yehuda said /b that b Rav said: Ten things were created on the first day /b of Creation, b and they are /b as follows: b Heaven and earth; i tohu /i and i vohu /i , /b i.e., unformed and void; b light and darkness; wind and water; the length of day and the length of night. /b ,All of these are derived from the Torah: b Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” /b (Genesis 1:1). b i Tohu /i and i vohu /i , as it is written: “And the earth was unformed and void [ i tohu vavohu /i ]” /b (Genesis 1:2). b Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” /b (Genesis 1:2); b light, as it is written: “And God said: Let there be light” /b (Genesis 1:3). b Wind and water, as it is written: “And the wind of God hovered over the face of the waters” /b (Genesis 1:2). b The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” /b (Genesis 1:5)., b It was taught /b in the i Tosefta /i : b i Tohu /i /b is b 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” /b (Psalms 18:12), indicating that a line of darkness surrounds the world. b i Vohu /i ; 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 i tohu /i and stones of i vohu /i ” /b (Isaiah 34:11), which demonstrates that i tohu /i is a line and that i vohu /i is referring to stones.,The Gemara poses a question: b And /b was b light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” /b (Genesis 1:17), b and it is /b also b written: “And there was evening, and there was morning, a fourth day” /b (Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood b in accordance with Rabbi Elazar, as Rabbi Elazar said: /b The b light that the Holy One, Blessed be He, created on the first day /b was not that of the sun but a different kind of light, b 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 /b and that they might misuse this light for evil, b He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” /b (Job 38:15)., b 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” /b (Genesis 1:4), b and “good” is referring to none /b other than the b righteous, as it is stated: “Say /b of b the righteous that it shall be good /b for them, for they shall eat the fruit of their actions” (Isaiah 3:10)., b 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” /b (Proverbs 13:9).,The Gemara comments: This is b like /b a dispute between b i tanna’im /i : /b The b light that the Holy One, Blessed be He, created on /b the b first day /b was so profound that b man could observe through it from one end of the world to the other; /b this is b the statement of Rabbi Ya’akov. And the Rabbis say: /b This light b is the very same as the lights created on the first day, but they were not suspended /b in their designated places in the firmament b until the fourth day. /b ,§ b Rav Zutra bar Tuvya said /b that b 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. /b ,Scriptural proof is provided for this statement as follows: It was created b through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” /b (Proverbs 3:19); b through knowledge, as it is written: “With His knowledge the depths were broken up” /b (Proverbs 3:20); b through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” /b (Psalms 65:7); b through rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11); b through righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b through kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old” /b (Psalms 25:6)., b And Rav Yehuda said /b that b Rav said, /b with regard to the same matter: b When the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp, /b whose cord lengthens as they unravel, b 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” /b (Job 26:11). b And this is /b the same as that which b Reish Lakish said: What is /b the meaning of that b which is written: “I am the Almighty God /b [ b i El Shaddai /i /b ]” (Genesis 17:1)? It means: b I am He Who said to the world “enough [dai],” /b instructing it to stop expanding. Similarly, b 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” /b (Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as b 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” /b (Genesis 1:1), which indicates that heaven came first. b And Beit Hillel say: /b The b earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” /b (Genesis 2:4)., b Beit Hillel said to Beit Shammai: According to your words, /b does b a person build a second floor and build /b the first floor of b 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” /b (Amos 9:6), indicating that the upper floor, heaven, was built above the earth. b Beit Shammai said to Beit Hillel: According to your words, /b does b a person make a stool /b for his feet, b and make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool” /b (Isaiah 66:1). b But the Rabbis say: /b Both b 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” /b (Isaiah 48:13), implying that they were created as one.,The Gemara asks: b And the others, /b Beit Shammai and Beit Hillel, b what, /b in their opinion, b is /b the meaning of b “together”? /b The Gemara responds: It means b that they do not separate from each other. /b 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, b the verses contradict each other, /b as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. b Reish Lakish said: When they were created, He /b first b created /b the b heavens and afterward created the earth, but when He spread them /b out and fixed them in their places, b He spread /b out b the earth and afterward He spread /b out b the heavens. /b ,Incidental to the above, the Gemara asks: b What is /b the meaning and source of the word b “heaven” [ i shamayim /i ]? Rabbi Yosei bar Ḥanina said: /b It is an acronym, b i shesham mayim /i , /b meaning: That water is there. b It was taught in a i baraita /i : /b i Shamayim /i means b i esh umayim /i , /b fire and water, which b teaches that the Holy One, Blessed be He, brought them /b both b and combined them together, and made /b the b firmament from them. /b ,§ The Gemara relates: b Rabbi Yishmael asked Rabbi Akiva /b a question b 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 /b and learn that b every /b appearance of the word b i et /i in the Torah /b is meant to teach something, b what would he expound from /b the phrase: b “The heaven and the earth” /b [ b i et hashamayim ve’et ha’aretz /i /b ] (Genesis 1:1)? b He said to him: /b These words should be expounded as follows: b Had it stated: /b In the beginning God created i hashamayim veha’aretz /i , i.e., the heaven and the earth, without the word i et /i , b I would have said: i Shamayim /i is the name of the Holy One, Blessed be He, /b and the same goes for i aretz /i , and the verse would sound as if it meant that God, whose name is i Shamayim /i and i Aretz /i , created the world. b Since it states “ i et hashamayim ve’et ha’aretz /i ,” /b it is clear that these are created objects and that b i shamayim /i /b means the b actual heaven /b and b i aretz /i /b is the b actual earth. /b It is for this reason that the word i et /i is necessary. |
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43. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •qumran library Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 68| 61a. כאילו הן ראויות, big strongמתני׳ /strong /big שלש נשים שהיו ישנות במטה אחת ונמצא דם תחת האמצעית כולן טמאות תחת הפנימית שתים הפנימיות טמאות והחיצונה טהורה תחת החיצונה שתים החיצונות טמאות והפנימית טהורה,אימתי בזמן שעברו דרך מרגלות המטה אבל אם עברו דרך עליה כולן טמאות בדקה אחת מהן ונמצאת טהורה היא טהורה ושתים טמאות בדקו שתים ומצאו טהורות הן טהורות ושלישית טמאה שלשתן ומצאו טהורות כולן טמאות,למה הדבר דומה לגל טמא שנתערב בין שני גלים טהורים ובדקו אחת מהן ומצאו טהור הוא טהור ושנים טמאים שנים ומצאו טהורין הם טהורין ושלישי טמא,שלשתן ומצאו טהורין כולן טמאים דברי ר"מ שר"מ אומר כל דבר שהוא בחזקת טומאה לעולם הוא בטומאתו עד שיודע לך טומאה היכן היא,וחכמים אומרים בודק עד שמגיע לסלע או לבתולה, big strongגמ׳ /strong /big מאי שנא רישא דלא מפליג ומאי שנא סיפא דקמפליג אמר רבי אמי במשולבות,בדקה אחת [וכו'] למה ליה למתני למה זה דומה,הכי קאמר להו ר' מאיר לרבנן מ"ש בדם דלא פליגיתו ומ"ש בגל דפליגיתו,ורבנן בשלמא התם אימא עורב נטלה אלא הכא האי דם מהיכא אתא,תניא אמר ר"מ מעשה בשקמה של כפר סבא שהיו מחזיקין בה טומאה ובדקו ולא מצאו לימים נשבה בו הרוח ועקרתו ונמצא גולגולת של מת תחובה לו בעיקרו אמרו לו משם ראיה אימר לא בדקו כל צרכו,תניא א"ר יוסי מעשה במערה של שיחין שהיו מחזיקין בה טומאה ובדקו עד שהגיעו לקרקע שהיתה חלקה כצפורן ולא מצאו לימים נכנסו בה פועלים מפני הגשמים ונתזו בקרדומותיהן ומצאו מכתשת מלאה עצמות אמרו לו משם ראיה אימר לא בדקו כל צרכו,תניא אבא שאול אומר מעשה בסלע בית חורון שהיו מחזיקין בה טומאה ולא יכלו חכמים לבדוק מפני שהיתה מרובה והיה שם זקן אחד ורבי יהושע בן חנניא שמו אמר להן הביאו לי סדינים הביאו לו סדינים ושראן במים ופרסן עליהם מקום טהרה יבש מקום טומאה לח ובדקו ומצאו בור גדול מלא עצמות,תנא הוא הבור שמילא ישמעאל בן נתניה חללים דכתיב (ירמיהו מא, ט) והבור אשר השליך שם ישמעאל את כל פגרי אנשים אשר הכה ביד גדליה,וכי גדליה הרגן והלא ישמעאל הרגן אלא מתוך שהיה לו לחוש לעצת יוחנן בן קרח ולא חש מעלה עליו הכתוב כאילו הרגן,אמר רבא האי לישנא בישא אע"פ דלקבולי לא מבעי מיחש ליה מבעי,הנהו בני גלילא דנפק עלייהו קלא דקטול נפשא אתו לקמיה דרבי טרפון אמרו ליה לטמרינן מר אמר להו היכי נעביד אי לא אטמרינכו חזו יתייכו אטמרינכו הא אמור רבנן האי לישנא בישא אע"ג דלקבולי לא מבעי מיחש ליה מבעי זילו אתון טמרו נפשייכו,(במדבר כא, לד) ויאמר ה' אל משה אל תירא מכדי סיחון ועוג אחי הוו דאמר מר סיחון ועוג בני אחיה בר שמחזאי הוו מאי שנא מעוג דקמסתפי ומאי שנא מסיחון דלא קמסתפי,א"ר יוחנן אר"ש בן יוחי מתשובתו של אותו צדיק אתה יודע מה היה בלבו אמר שמא תעמוד לו זכות של אברהם אבינו,שנאמר (בראשית יד, יג) ויבא הפליט ויגד לאברם העברי ואמר רבי יוחנן זה עוג שפלט מדור המבול,תנו רבנן בגד שאבד בו כתם מעביר עליו שבעה סממנין ומבטלו רבי שמעון בן אלעזר אומר | 61a. b as though they were fit, /b and all three are impure, because the blood must have originated from one of them., strong MISHNA: /strong In a case of b three women who were sleeping in one bed /b that was located adjacent to a wall, b and blood was discovered beneath the middle /b woman, b all of them are ritually impure. /b If the blood was discovered b beneath /b the woman on b the inside, /b closest to the wall, b the two innermost /b women b are ritually impure and /b the woman on b the outside is ritually pure. /b If the blood was discovered b beneath /b the woman on b the outside, /b farthest from the wall, b the two outermost /b women b are ritually impure and /b the woman on b the inside is ritually pure. /b , b When /b is that the ruling? It is b when they passed /b into their positions on the bed b via the foot of the bed; but if they passed /b into their positions on the bed b via /b the side of the bed, b over /b the place where the blood was discovered, b all of them are ritually impure. /b If immediately after the blood was discovered, b one of them examined /b herself b and she was found /b to be b ritually pure, she is pure and /b the other b two are impure. /b If b two of them examined /b themselves b and found /b that they were b ritually pure, they are pure and /b the b third is impure. /b If all b three of them examined /b themselves b and found /b that they were b ritually pure, all of them are ritually impure, /b as the blood must have originated from one of them., b To what /b case b is /b this b matter comparable? /b It is similar b to /b the case of b a ritually impure pile /b of stones with an olive-bulk of a corpse beneath it, b where /b this pile b was intermingled with two ritually pure piles, and they examined one of them and found it pure. That /b pile b is pure and /b the other b two are impure. /b If they examined b two /b of them b and found /b them b ritually pure, they are ritually pure and /b the b third is impure. /b ,If they examined all b three of them and found /b them b ritually pure, all of them are impure; /b this is b the statement of Rabbi Meir, as Rabbi Meir would say: /b With regard to b any item that has /b the b presumptive status of ritual impurity, it forever /b remains b in its /b state of b ritual impurity, /b even if one examined the relevant area or item and the source of impurity was not found, b until it becomes known to you where /b the b ritual impurity is. /b The assumption is that the impurity was not found because the examination was not conducted properly., b And the Rabbis say: /b One continues b searching /b the relevant area b until he reaches bedrock or virgin soil, /b 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., strong GEMARA: /strong The previous mishna taught that if blood is found beneath one of three women lying together on a bed, they are all ritually impure. By contrast, the mishna here distinguishes based on the precise location where the blood was found. The Gemara asks: b What is different in the first clause, /b i.e., the previous mishna, b which did not distinguish /b on the basis of where the blood was found, b and what is different in the latter clause, /b i.e., this mishna, b which does distinguish /b in that manner? b Rabbi Ami said /b that the previous mishna is referring to a case b where /b the women were lying b intertwined, /b 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, b one of them examined /b 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: b Why does /b the i tanna /i need b to teach: To what /b case b is /b this b matter comparable? /b The ruling of the mishna is clear enough without this analogy.,The Gemara explains that b this /b is what b Rabbi Meir is saying to the Rabbis: What is different with regard to /b the case of b blood, where you do not disagree /b with me, as you concede that all three women are impure, b and what is different with regard to /b the case of b the pile /b of stones, b where you disagree /b with me and maintain that all three piles of stones can be ritually pure if they are examined?, b And the Rabbis /b would counter that the two cases are different. b Granted, there, /b with regard to the piles of stones, one could b say /b that b a raven /b or some other animal b took /b away the olive-bulk of the corpse, so there is a reason to deem all the piles pure. b But here, /b in the case of the three women and the blood, b from where did this blood come? /b 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. b It is taught /b in a i baraita /i : b Rabbi Meir said /b that there was b an incident involving a sycamore /b tree b in Kefar Sava, with regard to which they had a presumption of ritual impurity, /b i.e., a presumption that there was a corpse buried beneath it. b And they examined /b by digging in that place b and did not find /b any corpse. b Some days /b later, b the wind blew at it and uprooted /b the sycamore tree, b and they found a skull from a corpse stuck in its roots. /b This apparently indicates that in general one cannot rely upon an examination. The Sages b said to /b Rabbi Meir: Do you seek to bring b a proof from there? /b One can b say /b that b they did not examine as much as was necessary. /b ,The Gemara cites another case. b It is taught /b in a i baraita /i : b Rabbi Yosei said /b that there was b an incident involving a cave in Shiḥin with regard to which they had a presumption of ritual impurity /b of a corpse. b And they examined /b by digging inside the cave b until they reached ground that was as smooth as a fingernail, and they did not find /b any corpse. b Some days /b later b workers entered /b the cave b because /b they sought shelter from b the rain. And they dug with their shovels and found a mortar full of bones. /b Once again, this indicates that one cannot rely upon an examination. The Sages b said to /b Rabbi Yosei: Do you bring b a proof from there? /b One can b say they did not examine as much as was necessary. /b ,The Gemara cites yet another relevant case. b It is taught /b in a i baraita /i : b Abba Shaul says /b that there was b an incident involving bedrock in Beit Ḥoron, with regard to which they had a presumption of ritual impurity /b of a corpse. b And the Sages were unable to examine /b it b because /b the area of the bedrock b 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 /b the bedrock. In every b place of ritual purity /b the ground remained b dry, /b and in every b place of ritual impurity /b the ground became b moist. /b They understood that it was not entirely bedrock, as the area where the ground was wet was actually soft earth. b And they examined /b there by digging b and found a large pit filled with bones. /b ,It is b taught: That /b pit that they found is b 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 /b 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: b And did Gedaliah kill them? But didn’t Ishmael kill them? /b Gedaliah was one of those killed by Ishmael and his men (see Jeremiah 41:2). The Gemara answers: b Rather, since /b Gedaliah b should have been concerned /b and cautious based b on the advice of Joha, son of Kareah, /b 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), b but /b Gedaliah b was not concerned /b and he refused to listen to Joha’s advice, saying that he did not want to listen to malicious speech, b the verse ascribes him /b blame b as though he /b himself b killed them. /b ,§ 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. b Rava said: /b With regard to b this /b prohibition against listening to b malicious speech, even though one should not accept /b the malicious speech as true, b one is /b nevertheless b required to be concerned /b about the harm that might result from ignoring it.,The Gemara cites examples of people who were concerned about malicious speech. There were b these people of the Galilee about whom a rumor emerged that they had killed someone. They came before Rabbi Tarfon /b and b said to him: Will the Master hide us? /b Rabbi Tarfon b said to them: What should we do? If I do not hide you, /b your pursuers b will see you /b and kill you. If b I do hide you, /b this too is problematic, as b didn’t the Rabbis say: /b With regard to b this /b prohibition against listening to b malicious speech, even though one should not accept /b the malicious speech as true, b one is required to be concerned /b about the harm that might result from ignoring it? Therefore, b you /b must b go /b and b hide yourselves. /b ,The Gemara cites another case of a report that caused concern. Before the battle against Og, king of Bashan, it is stated: b “And the Lord said to Moses: Do not fear /b 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: b Now, Sihon and Og were brothers, as the Master said: Sihon and Og were sons of Ahijah, son of Shamhazai. /b In b what /b way is Sihon b different from Og, that /b God found it necessary to warn Moses not to be b afraid /b of Og, b and /b in b what /b way b is /b Og b different from Sihon, that /b there was b no /b need for a warning not to be b afraid /b of Sihon?, b Rabbi Yoḥa says /b that b Rabbi Shimon ben Yoḥai says: From the answer /b that God gave b to that righteous /b one, Moses, b you know what was in his heart, /b i.e., what gave Moses cause to fear. Moses b said /b to himself: b Perhaps the merit of our forefather Abraham will stand for /b 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. b As it is stated: “And there came one that was saved, and told Abram the Hebrew, /b 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). b And Rabbi Yoḥa said /b that the term “one that was saved” b is /b referring to b Og, who was saved from /b the punishment of b the generation of the flood. /b 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. b The Sages taught /b in a i baraita /i : Menstrual blood is itself a source of impurity. With regard to b a garment in which /b a blood b stain was lost, /b i.e., it is difficult to determine if the blood is still on the garment, b one applies to it, /b i.e., scrubs it with, b seven /b abrasive b substances /b that are known to remove blood stains, b and /b thereby b nullifies /b the blood stain, so that the garment is pure. b Rabbi Shimon ben Elazar says: /b |
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| 44. Galen, De An Aff. Dignet Cur., 5.48 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 58 |
| 45. Dead Sea Scrolls, 1Q45, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 51 |
| 46. Dead Sea Scrolls, 11Q29, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 47. Dead Sea Scrolls, 11Q18, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 48. Dead Sea Scrolls, 11Q17, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 49. Dead Sea Scrolls, 11Q14, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 50. Dead Sea Scrolls, 11Q12, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 51. Dead Sea Scrolls, '6Q15, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 53. Dead Sea Scrolls, '6Q8, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 54. Dead Sea Scrolls, '5Q15, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 55. Dead Sea Scrolls, '5Q512, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 56. Dead Sea Scrolls, '5Q11, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 57. Dead Sea Scrolls, 4Q556, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 58. Dead Sea Scrolls, 4Q540-541, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 59. Dead Sea Scrolls, 4Q533, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 60. Dead Sea Scrolls, 4Q530-533, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 61. Galen, De Cognoscendis Curandisque Animi Morbis, 9 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 58 |
| 62. Dead Sea Scrolls, 1Qisaa, 57 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 72 |
| 63. Dead Sea Scrolls, 4Q35, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 66 |
| 64. Dead Sea Scrolls, 4Q112, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 66 |
| 72. Dead Sea Scrolls, 4Q497, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 74. Dead Sea Scrolls, 4Q395, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 64 |
| 75. Dead Sea Scrolls, 4Q320, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 64 |
| 76. Dead Sea Scrolls, 4Q264, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 64 |
| 77. Dead Sea Scrolls, 4Q258, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 64 |
| 78. Dead Sea Scrolls, 4Q252, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 64 |
| 79. Dead Sea Scrolls, 4Q162, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 64 |
| 80. Dead Sea Scrolls, 4Q113, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 66 |
| 81. Dead Sea Scrolls, 4Q434, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 64 |
82. Septuagint, 4 Maccabees, 18.10-18.19 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 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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| 83. Dead Sea Scrolls, 4Q491-496, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 84. Dead Sea Scrolls, 4Q471, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 85. Dead Sea Scrolls, 4Q203, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 86. Dead Sea Scrolls, 4Q176A, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 87. Dead Sea Scrolls, 2Qengiants Ar 52,, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 88. Dead Sea Scrolls, '2Qa-B, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 89. Dead Sea Scrolls, 1Q35, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 90. Dead Sea Scrolls, 1Q33, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 91. Dead Sea Scrolls, 1Q29, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 92. Dead Sea Scrolls, 4Q213-214, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 93. Dead Sea Scrolls, 1Q27, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 94. Dead Sea Scrolls, 1Q23-24, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 95. Dead Sea Scrolls, 1Q22, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 96. Dead Sea Scrolls, 1Q21, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 97. Dead Sea Scrolls, 1Q17-18, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 98. Galen, Commentarii In Hippocratem Epidem., None Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 71 |
| 99. Galen, Peri Alupias, 13-14, 5, 15 Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 68 |
| 100. New Testament, 13 Xvi, 128-129, 130, 131, 135, 136, 137, 138, 140, 145, 146,, 14.10 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 43, 64 |
| 101. Dead Sea Scrolls, 1Q26, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 102. Dead Sea Scrolls, 4Q216-24, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 104. Dead Sea Scrolls, 4Q228, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 105. Dead Sea Scrolls, 4Q440, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 106. Dead Sea Scrolls, 4Q427-432, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 107. Dead Sea Scrolls, 4Q407, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 108. Dead Sea Scrolls, 4Q406, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 109. Dead Sea Scrolls, 4Q404, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 110. Dead Sea Scrolls, 4Q402, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 111. Dead Sea Scrolls, 4Q401, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53, 66 |
| 112. Dead Sea Scrolls, 4Q400-407, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 113. Dead Sea Scrolls, 4Q395-397, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 114. Dead Sea Scrolls, 4Q394, None Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53, 66 |
| 115. Dead Sea Scrolls, 4Q394-399, None Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 116. Dead Sea Scrolls, 4Q377, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 117. Dead Sea Scrolls, 4Q376, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 118. Dead Sea Scrolls, 4Q375, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 119. Dead Sea Scrolls, 4Q374, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 120. Dead Sea Scrolls, 4Q299, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 121. Dead Sea Scrolls, 4Q299-301, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 122. Dead Sea Scrolls, 4Q482-483, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
| 123. Dead Sea Scrolls, 4Q225-227, 0 Tagged with subjects: •library, qumran Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 52, 53 |
