1. Septuagint, Tobit, 4.12, 8.10, 13.13 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 104, 199, 231 | 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 8.10. with the thought, "Perhaps he too will die." 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. |
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| 2. Septuagint, 2 Esdras, 4.17, 10.3, 11.10 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
| 3. Septuagint, Deuteronomy, 1.7, 5.32, 8.17-8.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 336 |
| 4. Septuagint, Exodus, 4.5, 4.10, 4.13, 5.5, 20.18, 21.13, 32.31 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 104, 143, 148, 199 |
| 5. Septuagint, Ezekiel, 23.9, 38.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104, 271 |
| 6. Septuagint, Genesis, 2.9, 3.8, 3.22, 19.18, 22.3, 31.13, 44.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 148, 231, 279, 408 |
| 7. Septuagint, 1 Kings, 7.3, 12.5, 12.24, 12.26, 14.20, 16.6, 17.9, 18.22, 19.5, 20.18, 23.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 148, 271, 279, 287, 440 |
8. Septuagint, 1 Esdras, 8.87 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 148 | 8.87. and give us such a root as this; but we turned back again to transgress thy law by mixing with the uncleanness of the peoples of the land. |
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| 9. Septuagint, 1 Chronicles, 16.31 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 271 |
| 10. Septuagint, Baruch, 1.12, 2.11, 3.2, 4.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 199, 279, 336, 411 |
| 11. Septuagint, Joshua, 7.7, 10.30 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104, 148 |
| 12. Septuagint, Judges, 19.28 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
| 13. Septuagint, Judges, 19.28 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
| 14. Septuagint, Micah, 2.10 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
| 15. Septuagint, Numbers, 12.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 148 |
| 16. Septuagint, Proverbs, 4.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 336 |
| 17. Septuagint, Psalms, 1.3, 9.3, 28.11, 31.11, 46.6, 56.8, 66.5, 95.11, 97.6, 107.2, 117.24, 137.1, 141.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 271, 336, 408, 409, 412 |
| 18. Septuagint, Susanna, 55 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
| 19. Septuagint, Joshua, 7.7, 10.30 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104, 148 |
| 20. Septuagint, 2 Kings, 2.9-2.11, 5.22, 6.15, 8.1, 13.15, 15.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 148, 231, 279, 411 |
21. Hebrew Bible, Jonah, 1.2, 3.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279| 1.2. "קוּם לֵךְ אֶל־נִינְוֵה הָעִיר הַגְּדוֹלָה וּקְרָא עָלֶיהָ כִּי־עָלְתָה רָעָתָם לְפָנָי׃", 3.2. "קוּם לֵךְ אֶל־נִינְוֵה הָעִיר הַגְּדוֹלָה וִּקְרָא אֵלֶיהָ אֶת־הַקְּרִיאָה אֲשֶׁר אָנֹכִי דֹּבֵר אֵלֶיךָ׃", | 1.2. "’Arise, go to Nineveh, that great city, and proclaim against it; for their wickedness is come up before Me.’", 3.2. "’Arise, go unto Nineveh, that great city, and make unto it the proclamation that I bid thee.’", |
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22. Hebrew Bible, Hosea, 14.5-14.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 408| 14.5. "אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה כִּי שָׁב אַפִּי מִמֶּנּוּ׃", 14.6. "אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה וְיַךְ שָׁרָשָׁיו כַּלְּבָנוֹן׃", 14.7. "יֵלְכוּ יֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן׃", | 14.5. "I will heal their backsliding, I will love them freely; For Mine anger is turned away from him.", 14.6. "I will be as the dew unto Israel; He shall blossom as the lily, And cast forth his roots as Lebanon.", 14.7. "His branches shall spread, And his beauty shall be as the olive-tree, And his fragrance as Lebanon.", |
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23. Hebrew Bible, Numbers, 14.13-14.25, 21.7, 22.26, 24.12, 24.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 199, 283, 287, 336| 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃", 14.14. "וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃", 14.15. "וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃", 14.16. "מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃", 14.17. "וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃", 14.18. "יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 14.19. "סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃", 14.21. "וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃", 14.22. "כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃", 14.23. "אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃", 14.24. "וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל־הָאָרֶץ אֲשֶׁר־בָּא שָׁמָּה וְזַרְעוֹ יוֹרִשֶׁנָּה׃", 14.25. "וְהָעֲמָלֵקִי וְהַכְּנַעֲנִי יוֹשֵׁב בָּעֵמֶק מָחָר פְּנוּ וּסְעוּ לָכֶם הַמִּדְבָּר דֶּרֶךְ יַם־סוּף׃", 21.7. "וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃", 22.26. "וַיּוֹסֶף מַלְאַךְ־יְהוָה עֲבוֹר וַיַּעֲמֹד בְּמָקוֹם צָר אֲשֶׁר אֵין־דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאול׃", 24.12. "וַיֹּאמֶר בִּלְעָם אֶל־בָּלָק הֲלֹא גַּם אֶל־מַלְאָכֶיךָ אֲשֶׁר־שָׁלַחְתָּ אֵלַי דִּבַּרְתִּי לֵאמֹר׃", 24.17. "אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃", | 14.13. "And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them—", 14.14. "they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;", 14.15. "now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:", 14.16. "Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness.", 14.17. "And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:", 14.18. "The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.", 14.19. "Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’", 14.20. "And the LORD said: ‘I have pardoned according to thy word’", 14.21. "But in very deed, as I live—and all the earth shall be filled with the glory of the LORD—", 14.22. "surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;", 14.23. "surely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it.", 14.24. "But My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land whereinto he went; and his seed shall possess it.", 14.25. "Now the Amalekite and the Canaanite dwell in the Vale; tomorrow turn ye, and get you into the wilderness by the way to the Red Sea.’", 21.7. "And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.", 22.26. "And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.", 24.12. "And Balaam said unto Balak: ‘Spoke I not also to thy messengers that thou didst send unto me, saying:", 24.17. "I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.", |
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24. Hebrew Bible, Genesis, 2.16, 3.2, 22.19, 24.10, 38.25, 43.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 231, 287, 408| 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 3.2. "וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃", 3.2. "וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃", 22.19. "וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃", 38.25. "הִוא מוּצֵאת וְהִיא שָׁלְחָה אֶל־חָמִיהָ לֵאמֹר לְאִישׁ אֲשֶׁר־אֵלֶּה לּוֹ אָנֹכִי הָרָה וַתֹּאמֶר הַכֶּר־נָא לְמִי הַחֹתֶמֶת וְהַפְּתִילִים וְהַמַּטֶּה הָאֵלֶּה׃", 43.8. "וַיֹּאמֶר יְהוּדָה אֶל־יִשְׂרָאֵל אָבִיו שִׁלְחָה הַנַּעַר אִתִּי וְנָקוּמָה וְנֵלֵכָה וְנִחְיֶה וְלֹא נָמוּת גַּם־אֲנַחְנוּ גַם־אַתָּה גַּם־טַפֵּנוּ׃", | 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 3.2. "And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;", 22.19. "So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.", 24.10. "And the servant took ten camels, of the camels of his master, and departed; having all goodly things of his master’s in his hand; and he arose, and went to Aram-naharaim, unto the city of Nahor.", 38.25. "When she was brought forth, she sent to her father-in-law, saying: ‘By the man, whose these are, am I with child’; and she said: ‘Discern, I pray thee, whose are these, the signet, and the cords, and the staff.’", 43.8. "And Judah said unto Israel his father: ‘Send the lad with me, and we will arise and go, that we may live, and not die, both we, and thou, and also our little ones.", |
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25. Hebrew Bible, Exodus, 1.8, 3.15-3.16, 6.10, 19.13, 19.16, 19.19, 30.7-30.8, 32.1, 32.11-32.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 199, 279, 409| 1.8. "וַיָּקָם מֶלֶךְ־חָדָשׁ עַל־מִצְרָיִם אֲשֶׁר לֹא־יָדַע אֶת־יוֹסֵף׃", 3.15. "וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃", 3.16. "לֵךְ וְאָסַפְתָּ אֶת־זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵאמֹר פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת־הֶעָשׂוּי לָכֶם בְּמִצְרָיִם׃", 19.13. "לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃", 19.16. "וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃", 19.19. "וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃", 30.7. "וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃", 30.8. "וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃", 32.1. "וְעַתָּה הַנִּיחָה לִּי וְיִחַר־אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל׃", 32.1. "וַיַּרְא הָעָם כִּי־בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן־הָהָר וַיִּקָּהֵל הָעָם עַל־אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃", 32.11. "וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃", 32.12. "לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל־הָרָעָה לְעַמֶּךָ׃", 32.13. "זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃", 32.14. "וַיִּנָּחֶם יְהוָה עַל־הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ׃", | 1.8. "Now there arose a new king over Egypt, who knew not Joseph.", 3.15. "And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations.", 3.16. "Go, and gather the elders of Israel together, and say unto them: The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt.", 6.10. "And the LORD spoke unto Moses, saying:", 19.13. "no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’", 19.16. "And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.", 19.19. "And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.", 30.7. "And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it.", 30.8. "And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.", 32.1. "And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: ‘Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’", 32.11. "And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?", 32.12. "Wherefore should the Egyptians speak, saying: For evil did He bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people.", 32.13. "Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’", 32.14. "And the LORD repented of the evil which He said He would do unto His people.", |
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26. Hebrew Bible, Deuteronomy, 2.27, 17.11, 17.20, 18.18, 28.14, 28.47, 32.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 24, 271, 336, 440| 2.27. "אֶעְבְּרָה בְאַרְצֶךָ בַּדֶּרֶךְ בַּדֶּרֶךְ אֵלֵךְ לֹא אָסוּר יָמִין וּשְׂמֹאול׃", 17.11. "עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃", 18.18. "נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃", 28.14. "וְלֹא תָסוּר מִכָּל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם׃", 28.47. "תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃", 32.43. "הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃", | 2.27. "’Let me pass through thy land; I will go along by the highway, I will neither turn unto the right hand nor to the left.", 17.11. "According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.", 17.20. "that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.", 18.18. "I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.", 28.14. "and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. .", 28.47. "because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;", 32.43. "Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.", |
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27. Hebrew Bible, Job, 39.25, 41.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 143, 283| 39.25. "בְּדֵי שֹׁפָר יֹאמַר הֶאָח וּמֵרָחוֹק יָרִיחַ מִלְחָמָה רַעַם שָׂרִים וּתְרוּעָה׃", 41.18. "מַשִּׂיגֵהוּ חֶרֶב בְּלִי תָקוּם חֲנִית מַסָּע וְשִׁרְיָה׃", | 39.25. "As oft as he heareth the horn he saith: ‘Ha, ha! ’ And he smelleth the battle afar off, The thunder of the captains, and the shouting.", 41.18. "If one lay at him with the sword, it will not hold; nor the spear, the dart, nor the pointed shaft.", |
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28. Hebrew Bible, Proverbs, 11.30, 13.12, 15.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 409| 13.12. "תּוֹחֶלֶת מְמֻשָּׁכָה מַחֲלָה־לֵב וְעֵץ חַיִּים תַּאֲוָה בָאָה׃", 15.4. "מַרְפֵּא לָשׁוֹן עֵץ חַיִּים וְסֶלֶף בָּהּ שֶׁבֶר בְּרוּחַ׃", | 11.30. "The fruit of the righteous is a tree of life; And he that is wise winneth souls.", 13.12. "Hope deferred maketh the heart sick; But desire fulfilled is a tree of life.", 15.4. "A soothing tongue is a tree of life; But perverseness therein is a wound to the spirit.", |
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29. Hebrew Bible, Micah, 4.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279| 4.13. "קוּמִי וָדוֹשִׁי בַת־צִיּוֹן כִּי־קַרְנֵךְ אָשִׂים בַּרְזֶל וּפַרְסֹתַיִךְ אָשִׂים נְחוּשָׁה וַהֲדִקּוֹת עַמִּים רַבִּים וְהַחֲרַמְתִּי לַיהוָה בִּצְעָם וְחֵילָם לַאֲדוֹן כָּל־הָאָרֶץ׃", | 4.13. "Arise and thresh, O daughter of Zion; For I will make thy horn iron, And I will make thy hoofs brass; And thou shalt beat in pieces many peoples; And thou shalt devote their gain unto the LORD, And their substance unto the Lord of the whole earth.", |
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30. Hebrew Bible, Zephaniah, 1.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143| 1.16. "יוֹם שׁוֹפָר וּתְרוּעָה עַל הֶעָרִים הַבְּצֻרוֹת וְעַל הַפִּנּוֹת הַגְּבֹהוֹת׃", | 1.16. "A day of the horn and alarm, Against the fortified cities, and against the high towers.", |
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31. Hebrew Bible, Psalms, 47.5, 52.8, 57.1, 81.6, 92.12-92.14, 105.41, 121.8, 126.1, 137.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 104, 143, 214, 219, 231, 279, 408, 411, 440| 47.5. "יִבְחַר־לָנוּ אֶת־נַחֲלָתֵנוּ אֶת גְּאוֹן יַעֲקֹב אֲשֶׁר־אָהֵב סֶלָה׃", 52.8. "וְיִרְאוּ צַדִּיקִים וְיִירָאוּ וְעָלָיו יִשְׂחָקוּ׃", 57.1. "אוֹדְךָ בָעַמִּים אֲדֹנָי אֲזַמֶּרְךָ בַּל־אֻמִּים׃", 57.1. "לַמְנַצֵּחַ אַל־תַּשְׁחֵת לְדָוִד מִכְתָּם בְּבָרְחוֹ מִפְּנֵי־שָׁאוּל בַּמְּעָרָה׃", 81.6. "עֵדוּת בִּיהוֹסֵף שָׂמוֹ בְּצֵאתוֹ עַל־אֶרֶץ מִצְרָיִם שְׂפַת לֹא־יָדַעְתִּי אֶשְׁמָע׃", 92.12. "וַתַּבֵּט עֵינִי בְּשׁוּרָי בַּקָּמִים עָלַי מְרֵעִים תִּשְׁמַעְנָה אָזְנָי׃", 92.13. "צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה׃", 92.14. "שְׁתוּלִים בְּבֵית יְהוָה בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ׃", 105.41. "פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָר׃", 121.8. "יְהוָה יִשְׁמָר־צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד־עוֹלָם׃", 126.1. "שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃", 137.3. "כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃", | 47.5. "He chooseth our inheritance for us, the pride of Jacob whom He loveth. Selah", 52.8. "The righteous also shall see, and fear, And shall laugh at him:", 57.1. "For the Leader; Al-tashheth. [A Psalm] of David; Michtam; when he fled from Saul, in the cave.", 81.6. "He appointed it in Joseph for a testimony, when He went forth against the land of Egypt. The speech of one that I knew not did I hear:", 92.12. "Mine eye also hath gazed on them that lie in wait for me, Mine ears have heard my desire of the evil-doers that rise up against me.", 92.13. "The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon.", 92.14. "Planted in the house of the LORD, They shall flourish in the courts of our God.", 105.41. "He opened the rock, and waters gushed out; They ran, a river in the dry places.", 121.8. "The LORD shall guard thy going out and thy coming in, From this time forth and for ever.", 126.1. "A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream.", 137.3. "For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.'", |
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32. Hebrew Bible, 1 Samuel, 1.26, 2.10, 28.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 279, 336| 1.26. "וַתֹּאמֶר בִּי אֲדֹנִי חֵי נַפְשְׁךָ אֲדֹנִי אֲנִי הָאִשָּׁה הַנִּצֶּבֶת עִמְּכָה בָּזֶה לְהִתְפַּלֵּל אֶל־יְהוָה׃", 28.22. "וְעַתָּה שְׁמַע־נָא גַם־אַתָּה בְּקוֹל שִׁפְחָתֶךָ וְאָשִׂמָה לְפָנֶיךָ פַּת־לֶחֶם וֶאֱכוֹל וִיהִי בְךָ כֹּחַ כִּי תֵלֵךְ בַּדָּרֶךְ׃", | 1.26. "And she said, O my lord, as thy soul lives, my lord, I am the woman that stood by thee here, praying to the Lord.", 2.10. "The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed.", 28.22. "Now therefore, I pray thee, hearken thou also to the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayst have strength, when thou goest on thy way.", |
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33. Hebrew Bible, 2 Kings, 8.1, 22.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 279, 336| 8.1. "וַיֹּאמֶר אֵלָיו אֱלִישָׁע לֵךְ אֱמָר־לא [לוֹ] חָיֹה תִחְיֶה וְהִרְאַנִי יְהוָה כִּי־מוֹת יָמוּת׃", 8.1. "וֶאֱלִישָׁע דִּבֶּר אֶל־הָאִשָּׁה אֲשֶׁר־הֶחֱיָה אֶת־בְּנָהּ לֵאמֹר קוּמִי וּלְכִי אתי [אַתְּ] וּבֵיתֵךְ וְגוּרִי בַּאֲשֶׁר תָּגוּרִי כִּי־קָרָא יְהוָה לָרָעָב וְגַם־בָּא אֶל־הָאָרֶץ שֶׁבַע שָׁנִים׃", 22.2. "וַיַּעַשׂ הַיָּשָׁר בְּעֵינֵי יְהוָה וַיֵּלֶךְ בְּכָל־דֶּרֶךְ דָּוִד אָבִיו וְלֹא־סָר יָמִין וּשְׂמֹאול׃", 22.2. "לָכֵן הִנְנִי אֹסִפְךָ עַל־אֲבֹתֶיךָ וְנֶאֱסַפְתָּ אֶל־קִבְרֹתֶיךָ בְּשָׁלוֹם וְלֹא־תִרְאֶינָה עֵינֶיךָ בְּכֹל הָרָעָה אֲשֶׁר־אֲנִי מֵבִיא עַל־הַמָּקוֹם הַזֶּה וַיָּשִׁיבוּ אֶת־הַמֶּלֶךְ דָּבָר׃", | 8.1. "Now Elisha had spoken unto the woman, whose son he had restored to life, saying: ‘Arise, and go thou and thy household, and sojourn wheresoever thou canst sojourn; for the LORD hath called for a famine; and it shall also come upon the land seven years.’", 22.2. "And he did that which was right in the eyes of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left.", |
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34. Hebrew Bible, 2 Samuel, 2.19, 14.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 336| 2.19. "וַיִּרְדֹּף עֲשָׂהאֵל אַחֲרֵי אַבְנֵר וְלֹא־נָטָה לָלֶכֶת עַל־הַיָּמִין וְעַל־הַשְּׂמֹאול מֵאַחֲרֵי אַבְנֵר׃", 14.19. "וַיֹּאמֶר הַמֶּלֶךְ הֲיַד יוֹאָב אִתָּךְ בְּכָל־זֹאת וַתַּעַן הָאִשָּׁה וַתֹּאמֶר חֵי־נַפְשְׁךָ אֲדֹנִי הַמֶּלֶךְ אִם־אִשׁ לְהֵמִין וּלְהַשְׂמִיל מִכֹּל אֲשֶׁר־דִּבֶּר אֲדֹנִי הַמֶּלֶךְ כִּי־עַבְדְּךָ יוֹאָב הוּא צִוָּנִי וְהוּא שָׂם בְּפִי שִׁפְחָתְךָ אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃", | 2.19. "And ῾Asa᾽el pursued after Avner; and in going he turned not to the right hand nor to the left from following Avner.", 14.19. "And the king said, Is the hand of Yo᾽av with thee in all this? And the woman answered and said, As thy soul lives, my lord the king, none can turn to the right hand or to the left from anything that my lord the king has spoken: for thy servant Yo᾽av, he bade me, and he put all these words in the mouth of thy handmaid:", |
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35. Hebrew Bible, Amos, 2.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143| 2.2. "וְשִׁלַּחְתִּי־אֵשׁ בְּמוֹאָב וְאָכְלָה אַרְמְנוֹת הַקְּרִיּוֹת וּמֵת בְּשָׁאוֹן מוֹאָב בִּתְרוּעָה בְּקוֹל שׁוֹפָר׃", | 2.2. "So will I send a fire upon Moab, And it shall devour the palaces of Kerioth; And Moab shall die with tumult, With shouting, and with the sound of the horn;", |
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| 36. Septuagint, Jeremiah, 21.1, 39.3-39.4, 44.26 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 104, 283, 287 |
37. Hebrew Bible, Isaiah, 1.30, 6.1-6.5, 9.6, 18.3, 40.13, 60.21, 61.3, 65.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 287, 406, 407, 408, 412| 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 9.6. "לםרבה [לְמַרְבֵּה] הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃", 18.3. "כָּל־יֹשְׁבֵי תֵבֵל וְשֹׁכְנֵי אָרֶץ כִּנְשֹׂא־נֵס הָרִים תִּרְאוּ וְכִתְקֹעַ שׁוֹפָר תִּשְׁמָעוּ׃", 40.13. "מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃", 60.21. "וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו [מַטָּעַי] מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃", 61.3. "לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃", 65.22. "לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי־כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי׃", | 1.30. "For ye shall be as a terebinth whose leaf fadeth, And as a garden that hath no water.", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 9.6. "That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this.", 18.3. "All ye inhabitants of the world, and ye dwellers on the earth, When an ensign is lifted up on the mountains, see ye; And when the horn is blown, hear ye.", 40.13. "Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?", 60.21. "Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory.", 61.3. "To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory.", 65.22. "They shall not build, and another inhabit, They shall not plant, and another eat; For as the days of a tree shall be the days of My people, And Mine elect shall long enjoy the work of their hands.", |
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| 38. Septuagint, Isaiah, 3.3, 11.4, 12.6, 19.11, 25.9, 35.1, 49.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 271, 287, 440 |
39. Hebrew Bible, Jeremiah, 1.17, 3.17, 4.19, 6.1, 6.17, 12.9, 13.4, 17.8, 18.2, 18.20, 24.1-24.7, 32.41, 39.15-39.18, 41.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 143, 219, 271, 279, 287, 336, 408| 1.17. "וְאַתָּה תֶּאְזֹר מָתְנֶיךָ וְקַמְתָּ וְדִבַּרְתָּ אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אָנֹכִי אֲצַוֶּךָּ אַל־תֵּחַת מִפְּנֵיהֶם פֶּן־אֲחִתְּךָ לִפְנֵיהֶם׃", 3.17. "בָּעֵת הַהִיא יִקְרְאוּ לִירוּשָׁלִַם כִּסֵּא יְהוָה וְנִקְוּוּ אֵלֶיהָ כָל־הַגּוֹיִם לְשֵׁם יְהוָה לִירוּשָׁלִָם וְלֹא־יֵלְכוּ עוֹד אַחֲרֵי שְׁרִרוּת לִבָּם הָרָע׃", 4.19. "מֵעַי מֵעַי אחולה [אוֹחִילָה] קִירוֹת לִבִּי הֹמֶה־לִּי לִבִּי לֹא אַחֲרִישׁ כִּי קוֹל שׁוֹפָר שמעתי [שָׁמַעַתְּ] נַפְשִׁי תְּרוּעַת מִלְחָמָה׃", 6.1. "הָעִזוּ בְּנֵי בִניָמִן מִקֶּרֶב יְרוּשָׁלִַם וּבִתְקוֹעַ תִּקְעוּ שׁוֹפָר וְעַל־בֵּית הַכֶּרֶם שְׂאוּ מַשְׂאֵת כִּי רָעָה נִשְׁקְפָה מִצָּפוֹן וְשֶׁבֶר גָּדוֹל׃", 6.1. "עַל־מִי אֲדַבְּרָה וְאָעִידָה וְיִשְׁמָעוּ הִנֵּה עֲרֵלָה אָזְנָם וְלֹא יוּכְלוּ לְהַקְשִׁיב הִנֵּה דְבַר־יְהוָה הָיָה לָהֶם לְחֶרְפָּה לֹא יַחְפְּצוּ־בוֹ׃", 6.17. "וַהֲקִמֹתִי עֲלֵיכֶם צֹפִים הַקְשִׁיבוּ לְקוֹל שׁוֹפָר וַיֹּאמְרוּ לֹא נַקְשִׁיב׃", 12.9. "הַעַיִט צָבוּעַ נַחֲלָתִי לִי הַעַיִט סָבִיב עָלֶיהָ לְכוּ אִסְפוּ כָּל־חַיַּת הַשָּׂדֶה הֵתָיוּ לְאָכְלָה׃", 13.4. "קַח אֶת־הָאֵזוֹר אֲשֶׁר קָנִיתָ אֲשֶׁר עַל־מָתְנֶיךָ וְקוּם לֵךְ פְּרָתָה וְטָמְנֵהוּ שָׁם בִּנְקִיק הַסָּלַע׃", 17.8. "וְהָיָה כְּעֵץ שָׁתוּל עַל־מַיִם וְעַל־יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא ירא [יִרְאֶה] כִּי־יָבֹא חֹם וְהָיָה עָלֵהוּ רַעֲנָן וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי׃", 18.2. "קוּם וְיָרַדְתָּ בֵּית הַיּוֹצֵר וְשָׁמָּה אַשְׁמִיעֲךָ אֶת־דְּבָרָי׃", 18.2. "הַיְשֻׁלַּם תַּחַת־טוֹבָה רָעָה כִּי־כָרוּ שׁוּחָה לְנַפְשִׁי זְכֹר עָמְדִי לְפָנֶיךָ לְדַבֵּר עֲלֵיהֶם טוֹבָה לְהָשִׁיב אֶת־חֲמָתְךָ מֵהֶם׃", 24.1. "וְשִׁלַּחְתִּי בָם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר עַד־תֻּמָּם מֵעַל הָאֲדָמָה אֲשֶׁר־נָתַתִּי לָהֶם וְלַאֲבוֹתֵיהֶם׃", 24.1. "הִרְאַנִי יְהוָה וְהִנֵּה שְׁנֵי דּוּדָאֵי תְאֵנִים מוּעָדִים לִפְנֵי הֵיכַל יְהוָה אַחֲרֵי הַגְלוֹת נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל אֶת־יְכָנְיָהוּ בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־שָׂרֵי יְהוּדָה וְאֶת־הֶחָרָשׁ וְאֶת־הַמַּסְגֵּר מִירוּשָׁלִַם וַיְבִאֵם בָּבֶל׃", 24.2. "הַדּוּד אֶחָד תְּאֵנִים טֹבוֹת מְאֹד כִּתְאֵנֵי הַבַּכֻּרוֹת וְהַדּוּד אֶחָד תְּאֵנִים רָעוֹת מְאֹד אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ׃", 24.3. "וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה יִרְמְיָהוּ וָאֹמַר תְּאֵנִים הַתְּאֵנִים הַטֹּבוֹת טֹבוֹת מְאֹד וְהָרָעוֹת רָעוֹת מְאֹד אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ׃", 24.4. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 24.5. "כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּתְּאֵנִים הַטֹּבוֹת הָאֵלֶּה כֵּן־אַכִּיר אֶת־גָּלוּת יְהוּדָה אֲשֶׁר שִׁלַּחְתִּי מִן־הַמָּקוֹם הַזֶּה אֶרֶץ כַּשְׂדִּים לְטוֹבָה׃", 24.6. "וְשַׂמְתִּי עֵינִי עֲלֵיהֶם לְטוֹבָה וַהֲשִׁבֹתִים עַל־הָאָרֶץ הַזֹּאת וּבְנִיתִים וְלֹא אֶהֱרֹס וּנְטַעְתִּים וְלֹא אֶתּוֹשׁ׃", 24.7. "וְנָתַתִּי לָהֶם לֵב לָדַעַת אֹתִי כִּי אֲנִי יְהוָה וְהָיוּ־לִי לְעָם וְאָנֹכִי אֶהְיֶה לָהֶם לֵאלֹהִים כִּי־יָשֻׁבוּ אֵלַי בְּכָל־לִבָּם׃", 32.41. "וְשַׂשְׂתִּי עֲלֵיהֶם לְהֵטִיב אוֹתָם וּנְטַעְתִּים בָּאָרֶץ הַזֹּאת בֶּאֱמֶת בְּכָל־לִבִּי וּבְכָל־נַפְשִׁי׃", 39.15. "וְאֶל־יִרְמְיָהוּ הָיָה דְבַר־יְהוָה בִּהְיֹתוֹ עָצוּר בַּחֲצַר הַמַּטָּרָה לֵאמֹר׃", 39.16. "הָלוֹךְ וְאָמַרְתָּ לְעֶבֶד־מֶלֶךְ הַכּוּשִׁי לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מבי [מֵבִיא] אֶת־דְּבָרַי אֶל־הָעִיר הַזֹּאת לְרָעָה וְלֹא לְטוֹבָה וְהָיוּ לְפָנֶיךָ בַּיּוֹם הַהוּא׃", 39.17. "וְהִצַּלְתִּיךָ בַיּוֹם־הַהוּא נְאֻם־יְהוָה וְלֹא תִנָּתֵן בְּיַד הָאֲנָשִׁים אֲשֶׁר־אַתָּה יָגוֹר מִפְּנֵיהֶם׃", 39.18. "כִּי מַלֵּט אֲמַלֶּטְךָ וּבַחֶרֶב לֹא תִפֹּל וְהָיְתָה לְךָ נַפְשְׁךָ לְשָׁלָל כִּי־בָטַחְתָּ בִּי נְאֻם־יְהוָה׃", 41.5. "וַיָּבֹאוּ אֲנָשִׁים מִשְּׁכֶם מִשִּׁלוֹ וּמִשֹּׁמְרוֹן שְׁמֹנִים אִישׁ מְגֻלְּחֵי זָקָן וּקְרֻעֵי בְגָדִים וּמִתְגֹּדְדִים וּמִנְחָה וּלְבוֹנָה בְּיָדָם לְהָבִיא בֵּית יְהוָה׃", | 1.17. "Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee; be not dismayed at them, lest I dismay thee before them.", 3.17. "At that time they shall call Jerusalem The throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem; neither shall they walk any more after the stubbornness of their evil heart.", 4.19. "My bowels, my bowels! I writhe in pain! The chambers of my heart! My heart moaneth within me! I cannot hold my peace! Because thou hast heard, O my soul, the sound of the horn, The alarm of war.", 6.1. "Put yourselves under covert, ye children of Benjamin, Away from the midst of Jerusalem, And blow the horn in Tekoa, And set up a signal on Beth-cherem; For evil looketh forth from the north, And a great destruction.", 6.17. "And I set watchmen over you: ‘Attend to the sound of the horn’, But they said: ‘We will not attend.’", 12.9. "Is My heritage unto Me as a speckled bird of prey? Are the birds of prey against her round about? Come ye, assemble all the beasts of the field, Bring them to devour.", 13.4. "’Take the girdle that thou hast gotten, which is upon thy loins, and arise, go to Perath, and hide it there in a cleft of the rock.’", 17.8. "For he shall be as a tree planted by the waters, And that spreadeth out its roots by the river, And shall not see when heat cometh, But its foliage shall be luxuriant; And shall not be anxious in the year of drought, Neither shall cease from yielding fruit.", 18.2. "’Arise, and go down to the potter’s house, and there I will cause thee to hear My words.’", 18.20. "Shall evil be recompensed for good? For they have digged a pit for my soul. Remember how I stood before Thee To speak good for them, To turn away Thy wrath from them.", 24.1. "The LORD showed me, and behold two baskets of figs set before the temple of the LORD; after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.", 24.2. "One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.", 24.3. "Then said the LORD unto me: ‘What seest thou, Jeremiah?’ And I said: ‘Figs; the good figs, very good; and the bad, very bad, that cannot be eaten, they are so bad.’", 24.4. "And the word of the LORD came unto me, saying:", 24.5. "’Thus saith the LORD, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good.", 24.6. "And I will set Mine eyes upon them for good, and I will bring them back to this land; and I will build them, and not pull them down; and I will plant them, and not pluck them up.", 24.7. "And I will give them a heart to know Me, that I am the LORD; and they shall be My people, and I will be their God; for they shall return unto Me with their whole heart.", 32.41. "Yea, I will rejoice over them to do them good, and I will plant them in this land in truth with My whole heart and with My whole soul.", 39.15. "Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the guard, saying:", 39.16. "’Go, and speak to Ebed-melech the Ethiopian, saying: Thus saith the LORD of hosts, the God of Israel: Behold, I will bring My words upon this city for evil, and not for good; and they shall be accomplished before thee in that day.", 39.17. "But I will deliver thee in that day, saith the LORD; and thou shalt not be given into the hand of the men of whom thou art afraid.", 39.18. "For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee; because thou hast put thy trust in Me, saith the LORD.’", 41.5. "that there came certain men from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven and their clothes rent, and having cut themselves, with meal-offerings and frankincense in their hand to bring them to the house of the LORD.", |
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| 40. Homer, Odyssey, 5.7 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 199 |
41. Hebrew Bible, Joshua, 6.5-6.20, 18.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 231| 6.5. "וְהָיָה בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל בשמעכם [כְּשָׁמְעֲכֶם] אֶת־קוֹל הַשּׁוֹפָר יָרִיעוּ כָל־הָעָם תְּרוּעָה גְדוֹלָה וְנָפְלָה חוֹמַת הָעִיר תַּחְתֶּיהָ וְעָלוּ הָעָם אִישׁ נֶגְדּוֹ׃", 6.6. "וַיִּקְרָא יְהוֹשֻׁעַ בִּן־נוּן אֶל־הַכֹּהֲנִים וַיֹּאמֶר אֲלֵהֶם שְׂאוּ אֶת־אֲרוֹן הַבְּרִית וְשִׁבְעָה כֹהֲנִים יִשְׂאוּ שִׁבְעָה שׁוֹפְרוֹת יוֹבְלִים לִפְנֵי אֲרוֹן יְהוָה׃", 6.7. "ויאמרו [וַיֹּאמֶר] אֶל־הָעָם עִבְרוּ וְסֹבּוּ אֶת־הָעִיר וְהֶחָלוּץ יַעֲבֹר לִפְנֵי אֲרוֹן יְהוָה׃", 6.8. "וַיְהִי כֶּאֱמֹר יְהוֹשֻׁעַ אֶל־הָעָם וְשִׁבְעָה הַכֹּהֲנִים נֹשְׂאִים שִׁבְעָה שׁוֹפְרוֹת הַיּוֹבְלִים לִפְנֵי יְהוָה עָבְרוּ וְתָקְעוּ בַּשּׁוֹפָרוֹת וַאֲרוֹן בְּרִית יְהוָה הֹלֵךְ אַחֲרֵיהֶם׃", 6.9. "וְהֶחָלוּץ הֹלֵךְ לִפְנֵי הַכֹּהֲנִים תקעו [תֹּקְעֵי] הַשּׁוֹפָרוֹת וְהַמְאַסֵּף הֹלֵךְ אַחֲרֵי הָאָרוֹן הָלוֹךְ וְתָקוֹעַ בַּשּׁוֹפָרוֹת׃", 6.11. "וַיַּסֵּב אֲרוֹן־יְהוָה אֶת־הָעִיר הַקֵּף פַּעַם אֶחָת וַיָּבֹאוּ הַמַּחֲנֶה וַיָּלִינוּ בַּמַּחֲנֶה׃", 6.12. "וַיַּשְׁכֵּם יְהוֹשֻׁעַ בַּבֹּקֶר וַיִּשְׂאוּ הַכֹּהֲנִים אֶת־אֲרוֹן יְהוָה׃", 6.13. "וְשִׁבְעָה הַכֹּהֲנִים נֹשְׂאִים שִׁבְעָה שׁוֹפְרוֹת הַיֹּבְלִים לִפְנֵי אֲרוֹן יְהוָה הֹלְכִים הָלוֹךְ וְתָקְעוּ בַּשּׁוֹפָרוֹת וְהֶחָלוּץ הֹלֵךְ לִפְנֵיהֶם וְהַמְאַסֵּף הֹלֵךְ אַחֲרֵי אֲרוֹן יְהוָה הולך [הָלוֹךְ] וְתָקוֹעַ בַּשּׁוֹפָרוֹת׃", 6.14. "וַיָּסֹבּוּ אֶת־הָעִיר בַּיּוֹם הַשֵּׁנִי פַּעַם אַחַת וַיָּשֻׁבוּ הַמַּחֲנֶה כֹּה עָשׂוּ שֵׁשֶׁת יָמִים׃", 6.15. "וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיַּשְׁכִּמוּ כַּעֲלוֹת הַשַּׁחַר וַיָּסֹבּוּ אֶת־הָעִיר כַּמִּשְׁפָּט הַזֶּה שֶׁבַע פְּעָמִים רַק בַּיּוֹם הַהוּא סָבְבוּ אֶת־הָעִיר שֶׁבַע פְּעָמִים׃", 6.16. "וַיְהִי בַּפַּעַם הַשְּׁבִיעִית תָּקְעוּ הַכֹּהֲנִים בַּשּׁוֹפָרוֹת וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־הָעָם הָרִיעוּ כִּי־נָתַן יְהוָה לָכֶם אֶת־הָעִיר׃", 6.17. "וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל־אֲשֶׁר־בָּהּ לַיהוָה רַק רָחָב הַזּוֹנָה תִּחְיֶה הִיא וְכָל־אֲשֶׁר אִתָּהּ בַּבַּיִת כִּי הֶחְבְּאַתָה אֶת־הַמַּלְאָכִים אֲשֶׁר שָׁלָחְנוּ׃", 6.18. "וְרַק־אַתֶּם שִׁמְרוּ מִן־הַחֵרֶם פֶּן־תַּחֲרִימוּ וּלְקַחְתֶּם מִן־הַחֵרֶם וְשַׂמְתֶּם אֶת־מַחֲנֵה יִשְׂרָאֵל לְחֵרֶם וַעֲכַרְתֶּם אוֹתוֹ׃", 6.19. "וְכֹל כֶּסֶף וְזָהָב וּכְלֵי נְחֹשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַיהוָה אוֹצַר יְהוָה יָבוֹא׃", 18.8. "וַיָּקֻמוּ הָאֲנָשִׁים וַיֵּלֵכוּ וַיְצַו יְהוֹשֻׁעַ אֶת־הַהֹלְכִים לִכְתֹּב אֶת־הָאָרֶץ לֵאמֹר לְכוּ וְהִתְהַלְּכוּ בָאָרֶץ וְכִתְבוּ אוֹתָהּ וְשׁוּבוּ אֵלַי וּפֹה אַשְׁלִיךְ לָכֶם גּוֹרָל לִפְנֵי יְהוָה בְּשִׁלֹה׃", | 6.5. "And it shall be, that when they make a long blast with the ram’s horn, and when ye hear the sound of the horn, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall go up every man straight before him.’", 6.6. "And Joshua the son of Nun called the priests, and said unto them: ‘Take up the ark of the covet, and let seven priests bear seven rams’horns before the ark of the LORD.’", 6.7. "And he said unto the people: ‘Pass on, and compass the city, and let the armed body pass on before the ark of the LORD.’", 6.8. "And it was so, that when Joshua had spoken unto the people, the seven priests bearing the seven rams’horns before the LORD passed on, and blew with the horns; and the ark of the covet of the LORD followed them.", 6.9. "And the armed men went before the priests that blew the horns, and the rearward went after the ark, [the priests] blowing with the horns continually.", 6.10. "And Joshua commanded the people, saying: ‘Ye shall not shout, nor let your voice be heard, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.’", 6.11. "So he caused the ark of the LORD to compass the city, going about it once; and they came into the camp, and lodged in the camp.", 6.12. "And Joshua rose early in the morning, and the priests took up the ark of the LORD.", 6.13. "And the seven priests bearing the seven rams’horns before the ark of the LORD went on continually, and blew with the horns; and the armed men went before them; and the rearward came after the ark of the LORD, [the priests] blowing with the horns continually.", 6.14. "And the second day they compassed the city once, and returned into the camp; so they did six days.", 6.15. "And it came to pass on the seventh day, that they rose early at the dawning of the day, and compassed the city after the same manner seven times; only on that day they compassed the city seven times.", 6.16. "And it came to pass at the seventh time, when the priests blew with the horns, that Joshua said unto the people: ‘Shout; for the LORD hath given you the city.", 6.17. "And the city shall be devoted, even it and all that is therein, to the LORD; only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.", 6.18. "And ye, in any wise keep yourselves from the devoted thing, lest ye make yourselves accursed by taking of the devoted thing, so should ye make the camp of Israel accursed, and trouble it.", 6.19. "But all the silver, and gold, and vessels of brass and iron, are holy unto the LORD; they shall come into the treasury of the LORD.’", 6.20. "So the people shouted, and [the priests] blew with the horns. And it came to pass, when the people heard the sound of the horn, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.", 18.8. "And the men arose, and went; and Joshua charged them that went to describe the land, saying: ‘Go and walk through the land, and describe it, and come back to me, and I will cast lots for you here before the LORD in Shiloh.’", |
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42. Hebrew Bible, Judges, 5.16, 7.8-7.22, 19.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 271, 279| 5.16. "לָמָּה יָשַׁבְתָּ בֵּין הַמִּשְׁפְּתַיִם לִשְׁמֹעַ שְׁרִקוֹת עֲדָרִים לִפְלַגּוֹת רְאוּבֵן גְּדוֹלִים חִקְרֵי־לֵב׃", 7.8. "וַיִּקְחוּ אֶת־צֵדָה הָעָם בְּיָדָם וְאֵת שׁוֹפְרֹתֵיהֶם וְאֵת כָּל־אִישׁ יִשְׂרָאֵל שִׁלַּח אִישׁ לְאֹהָלָיו וּבִשְׁלֹשׁ־מֵאוֹת הָאִישׁ הֶחֱזִיק וּמַחֲנֵה מִדְיָן הָיָה לוֹ מִתַּחַת בָּעֵמֶק׃", 7.9. "וַיְהִי בַּלַּיְלָה הַהוּא וַיֹּאמֶר אֵלָיו יְהוָה קוּם רֵד בַּמַּחֲנֶה כִּי נְתַתִּיו בְּיָדֶךָ׃", 7.11. "וְשָׁמַעְתָּ מַה־יְדַבֵּרוּ וְאַחַר תֶּחֱזַקְנָה יָדֶיךָ וְיָרַדְתָּ בַּמַּחֲנֶה וַיֵּרֶד הוּא וּפֻרָה נַעֲרוֹ אֶל־קְצֵה הַחֲמֻשִׁים אֲשֶׁר בַּמַּחֲנֶה׃", 7.12. "וּמִדְיָן וַעֲמָלֵק וְכָל־בְּנֵי־קֶדֶם נֹפְלִים בָּעֵמֶק כָּאַרְבֶּה לָרֹב וְלִגְמַלֵּיהֶם אֵין מִסְפָּר כַּחוֹל שֶׁעַל־שְׂפַת הַיָּם לָרֹב׃", 7.13. "וַיָּבֹא גִדְעוֹן וְהִנֵּה־אִישׁ מְסַפֵּר לְרֵעֵהוּ חֲלוֹם וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי וְהִנֵּה צלול [צְלִיל] לֶחֶם שְׂעֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן וַיָּבֹא עַד־הָאֹהֶל וַיַּכֵּהוּ וַיִּפֹּל וַיַּהַפְכֵהוּ לְמַעְלָה וְנָפַל הָאֹהֶל׃", 7.14. "וַיַּעַן רֵעֵהוּ וַיֹּאמֶר אֵין זֹאת בִּלְתִּי אִם־חֶרֶב גִּדְעוֹן בֶּן־יוֹאָשׁ אִישׁ יִשְׂרָאֵל נָתַן הָאֱלֹהִים בְּיָדוֹ אֶת־מִדְיָן וְאֶת־כָּל־הַמַּחֲנֶה׃", 7.15. "וַיְהִי כִשְׁמֹעַ גִּדְעוֹן אֶת־מִסְפַּר הַחֲלוֹם וְאֶת־שִׁבְרוֹ וַיִּשְׁתָּחוּ וַיָּשָׁב אֶל־מַחֲנֵה יִשְׂרָאֵל וַיֹּאמֶר קוּמוּ כִּי־נָתַן יְהוָה בְּיֶדְכֶם אֶת־מַחֲנֵה מִדְיָן׃" 7.16. "וַיַּחַץ אֶת־שְׁלֹשׁ־מֵאוֹת הָאִישׁ שְׁלֹשָׁה רָאשִׁים וַיִּתֵּן שׁוֹפָרוֹת בְּיַד־כֻּלָּם וְכַדִּים רֵקִים וְלַפִּדִים בְּתוֹךְ הַכַּדִּים׃", 7.17. "וַיֹּאמֶר אֲלֵיהֶם מִמֶּנִּי תִרְאוּ וְכֵן תַּעֲשׂוּ וְהִנֵּה אָנֹכִי בָא בִּקְצֵה הַמַּחֲנֶה וְהָיָה כַאֲשֶׁר־אֶעֱשֶׂה כֵּן תַּעֲשׂוּן׃", 7.18. "וְתָקַעְתִּי בַּשּׁוֹפָר אָנֹכִי וְכָל־אֲשֶׁר אִתִּי וּתְקַעְתֶּם בַּשּׁוֹפָרוֹת גַּם־אַתֶּם סְבִיבוֹת כָּל־הַמַּחֲנֶה וַאֲמַרְתֶּם לַיהוָה וּלְגִדְעוֹן׃", 7.19. "וַיָּבֹא גִדְעוֹן וּמֵאָה־אִישׁ אֲשֶׁר־אִתּוֹ בִּקְצֵה הַמַּחֲנֶה רֹאשׁ הָאַשְׁמֹרֶת הַתִּיכוֹנָה אַךְ הָקֵם הֵקִימוּ אֶת־הַשֹּׁמְרִים וַיִּתְקְעוּ בַּשּׁוֹפָרוֹת וְנָפוֹץ הַכַּדִּים אֲשֶׁר בְּיָדָם׃", 7.21. "וַיַּעַמְדוּ אִישׁ תַּחְתָּיו סָבִיב לַמַּחֲנֶה וַיָּרָץ כָּל־הַמַּחֲנֶה וַיָּרִיעוּ ויניסו [וַיָּנוּסוּ׃]", 7.22. "וַיִּתְקְעוּ שְׁלֹשׁ־מֵאוֹת הַשּׁוֹפָרוֹת וַיָּשֶׂם יְהוָה אֵת חֶרֶב אִישׁ בְּרֵעֵהוּ וּבְכָל־הַמַּחֲנֶה וַיָּנָס הַמַּחֲנֶה עַד־בֵּית הַשִּׁטָּה צְרֵרָתָה עַד שְׂפַת־אָבֵל מְחוֹלָה עַל־טַבָּת׃", 19.28. "וַיֹּאמֶר אֵלֶיהָ קוּמִי וְנֵלֵכָה וְאֵין עֹנֶה וַיִּקָּחֶהָ עַל־הַחֲמוֹר וַיָּקָם הָאִישׁ וַיֵּלֶךְ לִמְקֹמוֹ׃", | 5.16. "Why then didst thou sit among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Re᾽uven, great were the heart searchings.", 7.8. "So the people took provisions in their hands, and their shofarot: and he sent all the rest of Yisra᾽el, every man to his tent, and retained those three hundred men: and the host of Midyan was beneath him in the valley.", 7.9. "And it was on the same night, that the Lord said to him, Arise, go down to the camp; for I have delivered it into thy hand.", 7.10. "But if thou fear to go down, go thou with Pura thy boy down to the camp:", 7.11. "and thou shalt hear what they say; and afterwards shall thy hands be strengthened to go down unto the host. Then went he down with Pura his boy to the fringe of the armed men that were in the camp.", 7.12. "Now Midyan and ῾Amaleq and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand by the sea side for multitude.", 7.13. "And when Gid῾on was come, behold, there was a man that told a dream to his fellow, and said, Behold, I dreamed a dream, and, lo, a slice of barley bread was rolling through the camp of Midyan, and it came to a tent, and smote it so that it fell, and overturned it, so that the tent tumbled down.", 7.14. "And his fellow answered and said, This is nothing else but the sword of Gid῾on the son of Yo᾽ash, a man of Yisra᾽el: for into his hand has God delivered Midyan, and all the camp.", 7.15. "And it was, when Gid῾on heard the telling of the dream, and its interpretation, that he bowed himself down to the ground, and returned to the camp of Yisra᾽el and said, Arise; for the Lord has delivered into your hand the host of Midyan." 7.16. "And he divided the three hundred men into three companies, and he put a shofar in every man’s hand, with empty jars, and torches within the jars.", 7.17. "And he said to them, Whatever you see me do, do likewise: and, behold, I am going to the edge of the camp, and it shall be, whatever I do, so shall you do.", 7.18. "When I blow on the shofar, I and all that are with me, then you blow your shofarot also on every side of all the camp, and say, The sword of the Lord, and of Gid῾on.", 7.19. "So Gid῾on, and the hundred men that were with him, came to the edge of the camp at the beginning of the middle watch; and they had newly posted the sentinels: and they blew with the shofarot, and broke the jars that were in their hands.", 7.20. "Then the three companies blew on the shofarot, and broke the jars, and held the torches in their left hands, and the shofarot in their right hands to blow on them: and they cried, The sword of the Lord, and of Gid῾on.", 7.21. "And they stood every man in his place round about the camp: and all the camp ran, and cried, and fled.", 7.22. "And the three hundred blew the horns, and the Lord set every man’s sword against his fellow, throughout all the camp: and the host fled to Bet-hashshitta in Żerera, and to the border of Avel-meĥola, at Tabbat.", 19.28. "And he said to her, Up, and let us be going. But there was no answer. Then the man took her up upon an ass, and the man rose up, and went to his place.", |
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43. Hebrew Bible, Lamentations, 5.21-5.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104| 5.21. "הֲשִׁיבֵנוּ יְהוָה אֵלֶיךָ ונשוב [וְנָשׁוּבָה] חַדֵּשׁ יָמֵינוּ כְּקֶדֶם׃", 5.22. "כִּי אִם־מָאֹס מְאַסְתָּנוּ קָצַפְתָּ עָלֵינוּ עַד־מְאֹד׃ br small[השיבנו יהוה אליך ונשובה חדש ימינו כקדם] /small", | 5.21. "Turn Thou us unto Thee, O LORD, and we shall be turned; Renew our days as of old.", 5.22. "Thou canst not have utterly rejected us, And be exceeding wroth against us! br small [Turn us unto Thee, O Lord, and we shall be turned; Renew our days as of old.] /small ", |
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44. Hebrew Bible, Ezekiel, 3.22, 31.8-31.9, 31.18 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 279, 408| 3.22. "וַתְּהִי עָלַי שָׁם יַד־יְהוָה וַיֹּאמֶר אֵלַי קוּם צֵא אֶל־הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ׃", 31.8. "אֲרָזִים לֹא־עֲמָמֻהוּ בְּגַן־אֱלֹהִים בְּרוֹשִׁים לֹא דָמוּ אֶל־סְעַפֹּתָיו וְעַרְמֹנִים לֹא־הָיוּ כְּפֹארֹתָיו כָּל־עֵץ בְּגַן־אֱלֹהִים לֹא־דָמָה אֵלָיו בְּיָפְיוֹ׃", 31.9. "יָפֶה עֲשִׂיתִיו בְּרֹב דָּלִיּוֹתָיו וַיְקַנְאֻהוּ כָּל־עֲצֵי־עֵדֶן אֲשֶׁר בְּגַן הָאֱלֹהִים׃", 31.18. "אֶל־מִי דָמִיתָ כָּכָה בְּכָבוֹד וּבְגֹדֶל בַּעֲצֵי־עֵדֶן וְהוּרַדְתָּ אֶת־עֲצֵי־עֵדֶן אֶל־אֶרֶץ תַּחְתִּית בְּתוֹךְ עֲרֵלִים תִּשְׁכַּב אֶת־חַלְלֵי־חֶרֶב הוּא פַרְעֹה וְכָל־הֲמוֹנֹה נְאֻם אֲדֹנָי יְהוִה׃", | 3.22. "And the hand of the LORD came there upon me; and He said unto me: ‘Arise, go forth into the plain, and I will there speak with thee.’", 31.8. "The cedars in the garden of God Could not hide it; The cypress-trees were not Like its boughs, And the plane-trees were not As its branches; Nor was any tree in the garden of God Like unto it in its beauty.", 31.9. "I made it fair By the multitude of its branches; So that all the trees of Eden, That were in the garden of God, envied it.", 31.18. "To whom art thou thus like in glory and in greatness among the trees of Eden? yet shall thou be brought down with the trees of Eden unto the nether parts of the earth; thou shalt lie in the midst of the uncircumcised, with them that are slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.’", |
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45. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 199| 304b. τινὶ ἀρχῇ, πρὸς ἣν ἂν ὁ λόγος ᾖ, πείσαντα οἴχεσθαι φέροντα οὐ τὰ σμικρότατα ἀλλὰ τὰ μέγιστα τῶν ἄθλων, σωτηρίαν αὑτοῦ τε καὶ τῶν αὑτοῦ χρημάτων καὶ φίλων. τούτων οὖν χρὴ ἀντέχεσθαι, χαίρειν ἐάσαντα τὰς σμικρολογίας ταύτας, ἵνα μὴ δοκῇ λίαν ἀνόητος εἶναι λήρους καὶ φλυαρίας ὥσπερ νῦν μεταχειριζόμενος. ΣΩ. ὦ Ἱππία φίλε, σὺ μὲν μακάριος εἶ, ὅτι τε οἶσθα ἃ χρὴ ἐπιτηδεύειν ἄνθρωπον, καὶ ἐπιτετήδευκας ἱκανῶς, ὡς | 304b. to convince the audience and to carry off, not the smallest, but the greatest of prizes, the salvation of oneself, one’s property, and one’s friends. For these things, therefore, one must strive, renouncing these petty arguments, that one may not, by busying oneself, as at present, with mere talk and nonsense, appear to be a fool. Soc. My dear Hippias, you are blessed because you know the things a man ought to practise, and have, as you say, practised them satisfactorily. But I, as it seems, am possessed by some accursed fortune, |
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46. Xenophon, The Education of Cyrus, 5.2.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 231| 5.2.1. πρῲ δʼ ἀναστάντες ἐπορεύοντο πρὸς Γωβρύαν, Κῦρος μὲν ἐφʼ ἵππου καὶ οἱ Περσῶν ἱππεῖς γεγενημένοι εἰς δισχιλίους· οἱ δὲ τὰ τούτων γέρρα καὶ τὰς κοπίδας ἔχοντες ἐπὶ τούτοις εἵποντο, ἴσοι ὄντες τὸν ἀριθμόν· καὶ ἡ ἄλλη δὲ στρατιὰ τεταγμένη ἐπορεύετο. ἕκαστον δʼ ἐκέλευσε τοῖς καινοῖς αὑτῶν θεράπουσιν εἰπεῖν ὅτι ὅστις ἂν αὐτῶν ἢ τῶν ὀπισθοφυλάκων φαίνηται ὄπισθεν ἢ τοῦ μετώπου πρόσθεν ἴῃ ἢ κατὰ τὰ πλάγια ἔξω τῶν ἐν τάξει ἰόντων ἁλίσκηται, κολασθήσεται. | 5.2.1. Rising early the next morning they started— The Persian army visits Gobryas Cyrus , on horseback, with those of the Persians who had been transformed into cavalrymen, to the number of about two thousand—to visit Gobryas. And those who carried the horsemen’s shields and sabres followed behind them, to the same number; the rest of the army also proceeded in its proper divisions. He ordered the horsemen, each one, to inform their new squires that if any one of them should be seen behind the rear-guard or get in front of the van or be found on the flanks outside the line of march, he should be punished. |
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47. Hebrew Bible, 2 Chronicles, 18.6, 34.2 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 287, 336| 18.6. "וַיֹּאמֶר יְהוֹשָׁפָט הַאֵין פֹּה נָבִיא לַיהוָה עוֹד וְנִדְרְשָׁה מֵאֹתוֹ׃", 34.2. "וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּהוּ וְאֶת־אֲחִיקָם בֶּן־שָׁפָן וְאֶת־עַבְדּוֹן בֶּן־מִיכָה וְאֵת שָׁפָן הַסּוֹפֵר וְאֵת עֲשָׂיָה עֶבֶד־הַמֶּלֶךְ לֵאמֹר׃", 34.2. "וַיַּעַשׂ הַיָּשָׁר בְּעֵינֵי יְהוָה וַיֵּלֶךְ בְּדַרְכֵי דָּוִיד אָבִיו וְלֹא־סָר יָמִין וּשְׂמֹאול׃", | 18.6. "But Jehoshaphat said: ‘Is there not here besides a prophet of the LORD, that we might inquire of him?’", 34.2. "And he did that which was right in the eyes of the LORD, and walked in the ways of David his father, and turned not aside to the right hand or to the left.", |
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48. Hebrew Bible, Nehemiah, 4.20, 9.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 279| 9.4. "וַיָּקָם עַל־מַעֲלֵה הַלְוִיִּם יֵשׁוּעַ וּבָנִי קַדְמִיאֵל שְׁבַנְיָה בֻּנִּי שֵׁרֵבְיָה בָּנִי כְנָנִי וַיִּזְעֲקוּ בְּקוֹל גָּדוֹל אֶל־יְהוָה אֱלֹהֵיהֶם׃", | 9.4. "Then stood up upon the platform of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chei, and cried with a loud voice unto the LORD their God.", |
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49. Hebrew Bible, 1 Chronicles, 29.18 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 199| 29.18. "יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שֳׁמְרָה־זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ׃", | 29.18. "O LORD, the God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever, even the imagination of the thoughts of the heart of Thy people, and direct their heart unto Thee;", |
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| 50. Anaxagoras, Fragments, 6.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 407 |
51. Hebrew Bible, Zechariah, 9.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143| 9.14. "וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃", | 9.14. "And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south.", |
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| 52. Menander, Monostichoi, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 336 |
53. Septuagint, Tobit, 4.12, 8.10, 13.13 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 104, 199, 231 | 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 8.10. with the thought, "Perhaps he too will die." 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. |
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| 54. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 213 |
55. Anon., 1 Enoch, 39.12, 58.2-58.3 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 199, 406 | 39.12. generation unto generation. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: 'Holy, holy, holy, is the Lord of Spirits: He filleth the earth with spirits.' And here my eyes saw all those who sleep not: they stand before Him and bless and say: 'Blessed be Thou, and blessed be the name of the Lord for ever and ever.' And my face was changed; for I could no longer behold. 58.2. Blessed are ye, ye righteous and elect, For glorious shall be your lot. 58.3. And the righteous shall be in the light of the sun. And the elect in the light of eternal life: The days of their life shall be unending, And the days of the holy without number. |
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56. Septuagint, 1 Maccabees, 2.58, 5.46, 16.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 231, 336, 411 | 2.58. Elijah because of great zeal for the law was taken up into heaven. 5.46. So they came to Ephron. This was a large and very strong city on the road, and they could not go round it to the right or to the left; they had to go through it. 16.5. Early in the morning they arose and marched into the plain, and behold, a large force of infantry and horsemen was coming to meet them; and a stream lay between them. |
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57. Anon., Testament of Asher, 3.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 | 3.1. But do not ye, my children, wear two faces like unto them, of goodness and of wickedness; but cleave unto goodness only, for God hath his habitation therein, and men desire it. |
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58. Hebrew Bible, Daniel, 3.5, 3.7, 3.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143| 3.5. "בְּעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרוס [קַתְרוֹס] סַבְּכָא פְּסַנְתֵּרִין סוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃", 3.7. "כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא כְּדִי שָׁמְעִין כָּל־עַמְמַיָּא קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְטֵרִין וְכֹל זְנֵי זְמָרָא נָפְלִין כָּל־עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא סָגְדִין לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃", | 3.5. "that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;", 3.7. "Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.", 3.10. "Thou, O king, hast made a decree, that every man that shall hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, shall fall down and worship the golden image;", |
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59. Anon., Testament of Benjamin, 8.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 | 8.1. And do ye, my children, flee evil-doing, envy, and hatred of brethren, and cleave to goodness and love. |
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60. Septuagint, Judith, 9.8, 13.7 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 279, 336 | 9.8. Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword. 13.7. She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel!" |
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| 61. Anon., Testament of Job, 43.14-43.15 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 271 |
| 62. Dead Sea Scrolls, Hodayot, 14.14-14.17, 16.5-16.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 409 |
| 63. Anon., Testament of Isaac, 6.6, 6.24 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406 |
| 64. Dead Sea Scrolls, 4Q504, a b c\n0 1-2 2.14 1 1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 336 |
65. Septuagint, Wisdom of Solomon, 1.1, 7.26, 12.22, 18.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283, 409 | 1.1. Love righteousness, you rulers of the earth,think of the Lord with uprightness,and seek him with sincerity of heart; 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 18.21. For a blameless man was quick to act as their champion;he brought forward the shield of his ministry,prayer and propitiation by incense;he withstood the anger and put an end to the disaster,showing that he was thy servant. |
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| 66. Dead Sea Scrolls, Aramaic Levi, 2.17, 11.6, 18.23, 24.31, 36.1, 45.23, 48.9, 49.5-49.6, 49.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 104, 143, 271, 283, 411 |
67. Anon., Jubilees, 34.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406 | 34.18. And his sons and his daughter rose up to comfort him, but he refused to be comforted for his son. |
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68. Anon., Testament of Levi, 5.5, 10.5, 15.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104, 148, 199 | 5.5. And I said to him: I pray thee, O Lord, tell me Thy name, that I may call upon Thee in a day of tribulation. 10.5. For the house which the Lord shall choose shall be called Jerusalem, as is contained in the book of Enoch the righteous. 15.4. And if you were not to receive mercy through Abraham, Isaac, and Jacob, our fathers, not one of our seed should be left upon the earth. |
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69. Septuagint, 3 Maccabees, 2.9, 2.19, 6.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104, 411 | 2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name. 2.19. Wipe away our sins and disperse our errors, and reveal your mercy at this hour. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. |
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70. Philo of Alexandria, On The Life of Moses, 2.291 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411 | 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. |
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71. Philo of Alexandria, On The Special Laws, 2.189, 2.200 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 143, 406 | 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.200. The day of the fast is always celebrated on the tenth day of the month by order of the law. Why is it on the tenth? As we have specified in our treatments of it, {30}{this is probably a reference to the tractate Concerning Numbers mentioned in QG 4.110 and Mos. 2.115.} it is named complete perfection by wise Men{31}{panteleia is a Pythagorean name for the number ten.} and encompasses all the proportions, the arithmetical and the harmonic and the geometric, and in addition the harmonies: the 4:3 ratio through four notes, the 3:2 ratio through five notes, the 2:1 ratio through the octave, the 4:1 ratio through the double octave, and it also has the 9:8 ratio so that it is the most perfect summation of musical theories. From this fact it is named complete Perfection.{32}{the text literally says: "the 11/3 through four, the 11/2 through five, the doubled through the octave, the quadrupled through the double octave, and it also has the 11/8 ratio ..." Philo has a fuller statement in Opif. 48. In each instance he is following the Pythagoreans who applied number theory to music. For similar treatments see Plutarch, Moralia 1139D (Mus. 23 |
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72. Ovid, Metamorphoses, 10.298-10.502 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 408| 10.298. Editus hac ille est, qui, si sine prole fuisset, 10.299. inter felices Cinyras potuisset haberi. 10.300. Dira canam: procul hinc natae, procul este parentes! 10.301. Aut, mea si vestras mulcebunt carmina mentes, 10.302. desit in hac mihi parte fides, nec credite factum, 10.303. vel, si credetis, facti quoque credite poenam. 10.304. Si tamen admissum sinit hoc natura videri, 10.305. gentibus Ismariis et nostro gratulor orbi, 10.306. gratulor huic terrae, quod abest regionibus illis, 10.307. quae tantum genuere nefas. Sit dives amomo 10.308. cinnamaque costumque suum sudataque ligno 10.309. tura ferat floresque alios Panchaia tellus, 10.310. dum ferat et murram: tanti nova non fuit arbor. 10.311. Ipse negat nocuisse tibi sua tela Cupido, 10.312. Myrrha, facesque suas a crimine vindicat isto. 10.313. Stipite te Stygio tumidisque adflavit echidnis 10.314. e tribus una soror. Scelus est odisse parentem: 10.315. hic amor est odio maius scelus. Undique lecti 10.316. te cupiunt proceres, totoque oriente iuventus 10.317. ad thalami certamen adest. Ex omnibus unum 10.318. elige, Myrrha, virum: dum ne sit in omnibus unus. 10.319. Illa quidem sentit foedoque repugnat amori 10.320. et secum “quo mente feror? quid molior?” inquit: 10.321. “di, precor, et pietas sacrataque iura parentum, 10.322. hoc prohibete nefas scelerique resistite nostro, — 10.323. si tamen hoc scelus est. Sed enim damnare negatur 10.324. hanc venerem pietas, coeuntque animalia nullo 10.325. cetera delicto. Nec habetur turpe iuvencae 10.326. ferre patrem tergo, fit equo sua filia coniunx, 10.327. quasque creavit init pecudes caper, ipsaque, cuius 10.328. semine concepta est, ex illo concipit ales. 10.329. Felices, quibus ista licent! Humana malignas 10.330. cura dedit leges, et quod natura remittit, 10.331. invida iura negant. Gentes tamen esse feruntur, 10.332. in quibus et nato genetrix et nata parenti 10.333. iungitur, ut pietas geminato crescat amore. 10.334. Me miseram, quod non nasci mihi contigit illic, 10.335. fortunaque loci laedor! — Quid in ista revolvor? 10.336. Spes interdictae discedite! Dignus amari 10.337. ille, sed ut pater, est. — Ergo si filia magni 10.338. non essem Cinyrae, Cinyrae concumbere possem; 10.339. nunc quia iam meus est, non est meus, ipsaque damno 10.340. est mihi proximitas: aliena potentior essem. 10.341. Ire libet procul hinc patriaeque relinquere fines, 10.342. dum scelus effugiam. Retinet malus ardor amantem, 10.343. ut praesens spectem Cinyram tangamque loquarque 10.344. osculaque admoveam, si nil conceditur ultra. 10.345. Ultra autem spectare aliquid potes, impia virgo? 10.346. Et quot confundas et iura et nomina, sentis! 10.347. Tune eris et matris paelex et adultera patris? 10.348. Tune soror nati genetrixque vocabere fratris? 10.349. Nec metues atro crinitas angue sorores, 10.350. quas facibus saevis oculos atque ora petentes 10.351. noxia corda vident? At tu, dum corpore non es 10.352. passa nefas, animo ne concipe, neve potentis 10.353. concubitu vetito naturae pollue foedus. 10.354. Velle puta: res ipsa vetat. Pius ille memorque est 10.355. moris — et o vellem similis furor esset in illo!” 10.356. Dixerat, at Cinyras, quem copia digna procorum, 10.357. quid faciat, dubitare facit, scitatur ab ipsa 10.358. nominibus dictis, cuius velit esse mariti. 10.359. Illa silet primo, patriisque in vultibus haerens 10.360. aestuat et tepido suffundit lumina rore. 10.361. Virginei Cinyras haec credens esse timoris, 10.362. flere vetat siccatque genas atque oscula iungit. 10.363. Myrrha datis nimium gaudet: consultaque, qualem 10.364. optet habere virum, “similem tibi” dixit. At ille 10.365. non intellectam vocem conlaudat et “esto 10.366. tam pia semper” ait. Pietatis nomine dicto 10.367. demisit vultus sceleris sibi conscia virgo. 10.368. Noctis erat medium, curasque et corpora somnus 10.369. solverat. At virgo Cinyreia pervigil igni 10.370. carpitur indomito furiosaque vota retractat. 10.371. Et modo desperat, modo vult temptare, pudetque 10.372. et cupit, et, quid agat, non invenit. Utque securi 10.373. saucia trabs ingens, ubi plaga novissima restat, 10.374. quo cadat, in dubio est omnique a parte timetur: 10.375. sic animus vario labefactus vulnere nutat 10.376. huc levis atque illuc momentaque sumit utroque. 10.377. Nec modus aut requies, nisi mors, reperitur amoris. 10.378. Mors placet. Erigitur laqueoque innectere fauces 10.379. destinat et zona summo de poste revincta 10.380. “care vale Cinyra causamque intellege mortis!” 10.381. dixit et aptabat pallenti vincula collo. 10.382. Murmura verborum fidas nutricis ad aures 10.383. pervenisse ferunt limen servantis alumnae. 10.384. Surgit anus reseratque fores, mortisque paratae 10.385. instrumenta videns spatio conclamat eodem 10.386. seque ferit scinditque sinus ereptaque collo 10.387. vincula dilaniat. Tum denique flere vacavit, 10.388. tum dare complexus laqueique requirere causam. 10.389. Muta silet virgo terramque inmota tuetur 10.390. et deprensa dolet tardae conamina mortis. 10.391. Instat anus canosque suos et iia nudans 10.392. ubera per cunas alimentaque prima precatur, 10.393. ut sibi committat, quidquid dolet. Illa rogantem 10.394. aversata gemit. Certa est exquirere nutrix 10.395. nec solam spondere fidem: “dic” inquit “opemque 10.396. me sine ferre tibi; non est mea pigra senectus. 10.397. Seu furor est, habeo, quae carmine sanet et herbis, 10.398. sive aliquis nocuit, magico lustrabere ritu, 10.399. ira deum sive est, sacris placabilis ira. 10.400. Quid rear ulterius ? Certe fortuna domusque 10.401. sospes et in cursu est, vivit genetrixque paterque.” 10.402. Myrrha, patre audito, suspiria duxit ab imo 10.403. pectore. Nec nutrix etiamnum concipit ullum 10.404. mente nefas, aliquemque tamen praesentit amorem; 10.405. propositique tenax, quodcumque est, orat, ut ipsi 10.406. indicet, et gremio lacrimantem tollit anili 10.407. atque ita complectens infirmis membra lacertis 10.408. “sensimus,” inquit “amas! sed et hic mea (pone timorem) 10.409. sedulitas erit apta tibi, nec sentiet umquam 10.410. hoc pater.” Exsiluit gremio furibunda torumque 10.411. ore premens “discede, precor, miseroque pudori 10.412. parce!” ait. Instanti “discede, aut desine” dixit 10.413. “quaerere, quid doleam: scelus est, quod scire laboras.” 10.414. Horret anus tremulasque manus annisque metuque 10.415. tendit et ante pedes supplex procumbit alumnae 10.416. et modo blanditur, modo, si non conscia fiat, 10.417. terret; et indicium laquei coeptaeque minatur 10.418. mortis et officium commisso spondet amori. 10.419. Extulit illa caput lacrimisque implevit obortis 10.420. pectora nutricis; conataque saepe fateri 10.421. saepe tenet vocem, pudibundaque vestibus ora 10.422. texit et “o” dixit “felicem coniuge matrem!” 10.423. Hactenus, et gemuit. Gelidus nutricis in artus 10.424. ossaque (sensit enim) penetrat tremor, albaque toto 10.425. vertice canities rigidis stetit hirta capillis. 10.426. Multaque, ut excuteret diros, si posset, amores, 10.427. addidit: at virgo scit se non falsa moneri, 10.428. certa mori tamen est, si non potiatur amore. 10.429. “Vive,” ait haec “potiere tuo” — et, non ausa “parente” 10.430. dicere, conticuit promissaque numine firmat. 10.431. Festa piae Cereris celebrabant annua matres 10.432. illa, quibus nivea velatae corpora veste 10.433. primitias frugum dant spicea serta suarum 10.434. perque novem noctes venerem tactusque viriles 10.435. in vetitis numerant. Turba Cenchreis in illa 10.436. regis adest coniunx, arcanaque sacra frequentat. 10.437. Ergo legitima vacuus dum coniuge lectus, 10.438. nacta gravem vino Cinyram male sedula nutrix, 10.439. nomine mentito veros exponit amores 10.440. et faciem laudat. Quaesitis virginis annis 10.441. “par” ait “est Myrrhae.” Quam postquam adducere iussa est 10.442. utque domum rediit, “gaude mea” dixit “alumna: 10.443. vicimus.” Infelix non toto pectore sentit 10.444. laetitiam virgo, praesagaque pectora maerent; 10.445. sed tamen et gaudet: tanta est discordia mentis. 10.446. Tempus erat, quo cuncta silent, interque triones 10.447. flexerat obliquo plaustrum temone Bootes: 10.448. ad facinus venit illa suum. Fugit aurea caelo 10.449. luna, tegunt nigrae latitantia sidera nubes: 10.450. nox caret igne suo. Primus tegis, Icare, vultus 10.451. Erigoneque pio sacrata parentis amore. 10.452. Ter pedis offensi signo est revocata, ter omen 10.453. funereus bubo letali carmine fecit: 10.454. it tamen, et tenebrae minuunt noxque atra pudorem; 10.455. nutricisque manum laeva tenet, altera motu 10.456. caecum iter explorat. Thalami iam limina tangit, 10.457. iamque fores aperit, iam ducitur intus: at illi 10.458. poplite succiduo genua intremuere, fugitque 10.459. et color et sanguis, animusque relinquit euntem. 10.460. Quoque suo propior sceleri est, magis horret, et ausi 10.461. paenitet, et vellet non cognita posse reverti. 10.462. Cunctantem longaeva manu deducit et alto 10.463. admotam lecto cum traderet “accipe,” dixit 10.464. “ista tua est, Cinyra” devotaque corpora iunxit. 10.465. Accipit obsceno genitor sua viscera lecto 10.466. virgineosque metus levat hortaturque timentem. 10.467. Forsitan aetatis quoque nomine “filia” dixit, 10.468. dixit et illa “pater,” sceleri ne nomina desint. 10.469. Plena patris thalamis excedit et impia diro 10.470. semina fert utero conceptaque crimina portat. 10.471. Postera nox facinus geminat. Nec finis in illa est: 10.472. cum tandem Cinyras, avidus cognoscere amantem 10.473. post tot concubitus, inlato lumine vidit 10.474. et scelus et natam, verbisque dolore retentis 10.475. pendenti nitidum vagina deripit ensem. 10.476. Myrrha fugit, tenebrisque et caecae munere noctis 10.477. intercepta neci est: latosque vagata per agros 10.478. palmiferos Arabas Panchaeaque rura reliquit; 10.479. perque novem erravit redeuntis cornua lunae, 10.480. cum tandem terra requievit fessa Sabaea; 10.481. vixque uteri portabat onus. Tum nescia voti 10.482. atque inter mortisque metus et taedia vitae 10.483. est tales complexa preces: “O siqua patetis 10.484. numina confessis, merui nec triste recuso 10.485. supplicium. Sed ne violem vivosque superstes 10.486. mortuaque exstinctos, ambobus pellite regnis 10.487. mutataeque mihi vitamque necemque negate.” 10.488. Numen confessis aliquod patet: ultima certe 10.489. vota suos habuere deos. Nam crura loquentis 10.490. terra supervenit, ruptosque obliqua per ungues 10.491. porrigitur radix, longi firmamina trunci; 10.492. ossaque robur agunt, mediaque manente medulla 10.493. sanguis it in sucos, in magnos bracchia ramos, 10.494. in parvos digiti, duratur cortice pellis. 10.495. Iamque gravem crescens uterum perstrinxerat arbor 10.496. pectoraque obruerat collumque operire parabat, 10.497. non tulit illa moram venientique obvia ligno 10.498. subsedit mersitque suos in cortice vultus. 10.499. Quae quamquam amisit veteres cum corpore sensus, 10.500. flet tamen, et tepidae mat ex arbore guttae. 10.501. Est honor et lacrimis, stillataque robore murra 10.502. nomen erile tenet nulloque tacebitur aevo. | |
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| 73. Philo of Alexandria, On The Embassy To Gaius, 3.167 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 287 |
| 74. Anon., Sibylline Oracles, 3.785, 4.171-4.178 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 271 |
| 75. Livy, Per., 10.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 213 |
76. Plutarch, Sulla, 7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143| 7.3. καὶ μυῶν δὲ ἐν ἱερῷ χρυσὸν ἀνακείμενον διαφαγόντων μίαν οἱ ζάκοροι πάγῃ θήλειαν λαμβάνουσιν, ἡ δὲ ἐν αὐτῇ τῇ πάγῃ τεκοῦσα πέντε κατανάλωσε τὰ τρία. τὸ δὲ πάντων μέγιστον, ἐξ ἀνεφέλου καὶ διαίθρου τοῦ περιέχοντος ἤχησε φωνὴ σάλπιγγος ὀξὺν ἀποτείνουσα καὶ θρηνώδη φθόγγον, ὥστε πάντας ἔκφρονας γενέσθαι καὶ καταπτῆξαι διὰ τὸ μέγεθος. Τυρρηνῶν δὲ οἱ λόγιοι μεταβολὴν ἑτέρου γένους ἀπεφαίνοντο καὶ μετακόσμησιν ἀποσημαίνειν τὸ τέρας. | 7.3. |
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| 77. Anon., 2 Baruch, 77.26, 85.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 271, 336 |
78. Ignatius, To The Magnesians, 8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 | 8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. |
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| 79. Ignatius, To The Trallians, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 408 |
| 80. Pliny The Elder, Natural History, 7.175 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 213 |
| 81. Cornutus, De Natura Deorum, 2.8-2.9, 3.10-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406, 412 |
82. Tosefta, Berachot, 1.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406| 1.9. "אלו ברכות שאין חותמין בהן [בברוך] המברך על הפירות ועל המצות ברכת <המזון> [הזימון] וברכה אחרונה שבברכת המזון ר\"י הגלילי היה חותם בברכה אחרונה שבבהמ\"ז ומאריך בה.", | |
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83. Clement of Rome, 1 Clement, 5.7, 34.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406, 411| 5.7. δικαιοσύνην διδάξας ὅλον τὸν κόσμον, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν καὶ μαρτυρήσας ἐπὶ τῶν ἡγουμένων, οὕτως ἀπηλλάγη τοῦ κόσμου καὶ εἰς τὸν ἅγιον τόπον ἀνελήμφθη, So SLK, e)poreu/qh AC probably from v. 4. ὑπομονῆς γενόμενος μέγιστος ὑπογραμμός. 34.6. λέγει γὰρ Dan. 7, 10; Is. 6, 9 ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ. | |
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| 84. Ignatius, To The Smyrnaeans, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 440 |
| 85. Plutarch, Alexander The Great, 24, 33 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 411 |
| 86. Josephus Flavius, Life, 259 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143 |
87. New Testament, Matthew, 3.2, 3.10, 4.17, 5.11-5.12, 6.5, 7.17, 9.4, 9.13, 10.19, 11.25-11.30, 12.33, 13.16, 16.17, 22.37, 24.31, 26.45, 26.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 28, 104, 143, 199, 220, 271, 279, 287, 408, 411, 440| 3.2. λέγων Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 4.17. ΑΠΟ ΤΟΤΕ ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 5.11. μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· 5.12. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 7.17. οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ· 9.4. καὶ εἰδὼς ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν Ἵνα τί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; 9.13. πορευθέντες δὲ μάθετε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 10.19. ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε· δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε· 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.26. ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.27. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. 11.28. Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. 11.29. ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· 11.30. ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν. 12.33. Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. 13.16. ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα [ὑμῶν] ὅτι ἀκούουσιν. 16.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς· 22.37. ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 24.31. καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρων οὐρανῶν ἕως [τῶν] ἄκρων αὺτῶν. 26.45. τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς Καθεύδετε λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν. 26.53. ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων; | 3.2. "Repent, for the Kingdom of Heaven is at hand!" 3.10. "Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand." 5.11. "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance." 10.19. But when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 11.28. "Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 11.30. For my yoke is easy, and my burden is light." 12.33. "Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 13.16. "But blessed are your eyes, for they see; and your ears, for they hear. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 26.53. Or do you think that I couldn't ask my Father, and he would even now send me more than twelve legions of angels? |
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88. New Testament, Mark, 9.1, 9.7, 9.31, 11.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 104, 143, 279| 9.1. καὶ ἔλεγεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει. 9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.31. ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν [αὐτοῖς] ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται. 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. | 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power." 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again." 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. |
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89. New Testament, Luke, 1.9-1.10, 1.39, 1.50, 10.21, 10.23, 12.11, 12.49, 14.14, 15.18, 17.19, 18.13, 22.4, 22.46 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 199, 220, 231, 279, 287, 409, 411, 440| 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.10. καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος· 1.39. Ἀναστᾶσα δὲ Μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρινὴν μετὰ σπουδῆς εἰς πόλιν Ἰούδα, 1.50. καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεάς τοῖς φοβουμένοις αὐτόν. 10.21. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 10.23. Καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατʼ ἰδίαν εἶπεν Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε. 12.11. Ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς [ἢ τί] ἀπολογήσησθε ἢ τί εἴπητε· 12.49. Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί θέλω εἰ ἤδη ἀνήφθη; 14.14. καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων. 15.18. ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρῶ αὐτῷ Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· 17.19. καὶ εἶπεν αὐτῷ Ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε. 18.13. ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. 22.4. καὶ ἀπελθὼν συνελάλησεν τοῖς ἀρχιερεῦσιν καὶ στρατηγοῖς τὸ πῶς αὐτοῖς παραδῷ αὐτόν. 22.46. ἀναστάντες προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. | 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.39. Mary arose in those days and went into the hill country with haste, into a city of Judah, 1.50. His mercy is for generations of generations on those who fear him. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight." 10.23. Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see, 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 12.49. "I came to throw fire on the earth. I wish it were already kindled. 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous." 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you." 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 22.4. He went away, and talked with the chief priests and captains about how he might deliver him to them. 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation." |
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90. New Testament, John, 1.1-1.18, 10.10, 14.2-14.3, 16.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 28, 283, 408, 409, 440| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 10.10. ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ· 14.2. ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν· 14.3. καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε. 16.7. ἀλλʼ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 10.10. The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. |
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91. New Testament, Titus, 1.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 213| 1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· | 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." |
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92. New Testament, Romans, 1.4, 15.13, 15.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279| 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 15.13. ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς και εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει πνεύματος ἁγίου. 15.19. ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος [ἁγίου]· ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ χριστοῦ, | 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 15.13. Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit. 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; |
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93. New Testament, Colossians, 1.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 336| 1.29. εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει. | 1.29. for which I also labor, striving according to his working, which works in me mightily. |
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94. New Testament, Apocalypse, 2.7, 4.8, 5.8, 8.2-8.4, 8.6-8.13, 9.1, 9.13-9.14, 10.7, 11.15, 19.13, 19.15, 22.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 143, 283, 406, 407, 408, 409, 440| 2.7. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷφαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς,ὅ ἐστινἐν τῷ παραδείσῳ τοῦ θεοῦ. 4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 5.8. Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσερα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσαςθυμιαμάτων,αἵ εἰσιναἱ προσευχαὶτῶν ἁγίων· 8.2. καὶ εἶδον τοὺς ἑπτὰ ἀγγέλους οἳ ἐνώπιον τοῦ θεοῦ ἑστήκασιν, καὶἐδόθησαναὐτοῖς ἑπτὰ σάλπιγγες. 8.3. Καὶ ἄλλος ἄγγελος ἦλθεν καὶἐστάθη ἐπὶ τοῦ θυσιαστηρίουἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷθυμιάματαπολλὰ ἵνα δώσειταῖς προσευχαῖςτῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου. 8.4. καὶ ἀνέβη ὁ καπνὸςτῶν θυμιαμάτων ταῖς προσευχαῖςτῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ. 8.6. Καὶ οἱ ἑπτὰ ἄγγελοι οἱ ἔχοντες τὰς ἑπτὰ σάλπιγγας ἡτοίμασαν αὑτοὺς ἵνα σαλπίσωσιν. 8.7. Καὶ ὁ πρῶτος ἐσάλπισεν· καὶἐγένετο χάλαζα καὶ πῦρμεμιγμένα ἐναἵματι,καὶ ἐβλήθηεἰς τὴν γῆν·καὶ τὸ τρίτον τῆς γῆς κατεκάη, καὶ τὸ τρίτον τῶν δένδρων κατεκάη, καὶ πᾶς χόρτος χλωρὸς κατεκάη. 8.8. Καὶ ὁ δεύτερος ἄγγελος ἐσάλπισεν· καὶὡς ὄροςμέγαπυρὶ καιόμενονἐβλήθη εἰς τὴν θάλασσαν· καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα, 8.9. καὶ ἀπέθανε τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ, τὰ ἔχοντα ψυχάς, καὶ τὸ τρίτον τῶν πλοίων διεφθάρησαν. 8.10. Καὶ ὁ τρίτος ἄγγελος ἐσάλπισεν· καὶἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρμέγας καιόμενος ὡς λαμπάς, καὶ ἔπεσεν ἐπὶ τὸ τρίτον τῶν ποταμῶν καὶ ἐπὶ τὰς πηγὰς τῶν ὑδάτων. 8.11. καὶ τὸ ὄνομα τοῦ ἀστέρος λέγεται Ὁ Ἄψινθος. καὶ ἐγένετο τὸ τρίτον τῶν ὑδάτων εἰς ἄψινθον, καὶ πολλοὶ τῶν ἀνθρώπων ἀπέθανον ἐκ τῶν ὑδάτων, ὅτι ἐπικράνθησαν. 8.12. Καὶ ὁ τέταρτος ἄγγελος ἐσάλπισεν· καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου καὶ τὸ τρίτον τῆς σελήνης καὶ τὸ τρίτον τῶν ἀστέρων, ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν καὶ ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς, καὶ ἡ νὺξ ὁμοίως. 8.13. Καὶ εἶδον, καὶ ἤκουσα ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι λέγοντος φωνῇ μεγάλῃ Οὐαί οὐαί οὐαὶ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς ἐκ τῶν λοιπῶν φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν. 9.1. Καὶ ὁ πέμπτος ἄγγελος ἐσάλπισεν· καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, καὶ ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσου· 9.13. Καὶ ὁ ἕκτος ἄγγελος ἐσάλπισεν· καὶ ἤκουσα φωνὴν μίαν ἐκ τῶν κεράτων τοῦ θυσιαστηρίου τοῦ χρυσοῦ τοῦ ἐνώπιον τοῦ θεοῦ, 9.14. λέγοντα τῷ ἕκτῳ ἀγγέλῳ, ὁ ἔχων τὴν σάλπιγγα, Λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς δεδεμένους ἐπὶ τῷ ποταμῷ τῷ μεγάλῳ Εὐφράτῃ. 10.7. ἀλλʼ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθητὸ μυστήριον τοῦ θεοῦ,ὡς εὐηγγέλισεντοὺς ἑαυτοῦ δούλους τοὺς προφήτας. 11.15. Καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῷ οὐρανῷ, λέγοντες Ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων. 19.13. καὶ περιβεβλημένος ἱμάτιον ῤεραντισμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ Θεοῦ. 19.15. καὶ ἐκτοῦ στόματοςαὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇπατάξῃ τὰ ἔθνη,καὶ αὐτὸςποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ·καὶ αὐτὸςπατεῖ τὴν ληνὸντοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆςτοῦ θεοῦ τοῦ παντοκράτορος. 22.2. ἐν μέσῳτῆς πλατείας αὐτῆς· καὶτοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆςποιοῦν καρποὺς δώδεκα,κατὰ μῆναἕκαστον ἀποδιδοῦντὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλατοῦ ξύλουεἰς θεραπείαντῶν ἐθνῶν. | 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 5.8. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. 8.2. I saw the seven angels who stand before God, and seven trumpets were given to them. 8.3. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. 8.4. The smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand. 8.6. The seven angels who had the seven trumpets prepared themselves to sound. 8.7. The first sounded, and there followed hail and fire, mixed with blood, and they were thrown on the earth. One third of the earth was burnt up, and one third of the trees were burnt up, and all green grass was burnt up. 8.8. The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood, 8.9. and one third of the creatures which were in the sea died, those who had life. One third of the ships were destroyed. 8.10. The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. 8.11. The name of the star is called "Wormwood." One third of the waters became wormwood. Many men died from the waters, because they were made bitter. 8.12. The fourth angel sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars; so that one third of them would be darkened, and the day wouldn't shine for one third of it, and the night in the same way. 8.13. I saw, and I heard an eagle, flying in mid heaven, saying with a loud voice, "Woe! Woe! Woe for those who dwell on the earth, because of the other voices of the trumpets of the three angels, who are yet to sound!" 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. 9.13. The sixth angel sounded. I heard a voice from the horns of the golden altar which is before God, 9.14. saying to the sixth angel who had one trumpet, "Free the four angels who are bound at the great river Euphrates!" 10.7. but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets. 11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!" 19.13. He is clothed in a garment sprinkled with blood. His name is called "The Word of God." 19.15. Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty. 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. |
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95. New Testament, Acts, 1.21, 3.13, 4.21, 7.31, 8.26-8.27, 9.6, 9.11, 9.34, 10.13, 10.20, 10.36-10.43, 15.33, 18.23, 21.11, 22.10, 26.16, 30.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 104, 143, 199, 231, 279, 440| 1.21. δεῖ οὖν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφʼ ἡμᾶς ὁ κύριος Ἰησοῦς, 3.13. αὐτόν; ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πειλάτου, κρίναντος ἐκείνου ἀπολύειν· 4.21. οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτούς, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν θεὸν ἐπὶ τῷ γεγονότι· 7.31. ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου 8.26. Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27. καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, [ὃς] ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 9.6. ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. 9.11. ὁ δὲ κύριος πρὸς αὐτόν Ἀνάστα πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην Εὐθεῖαν καὶ ζήτησον ἐν οἰκίᾳ Ἰούδα Σαῦλον ὀνόματι Ταρσέα, ἰδοὺ γὰρ προσεύχεται, 9.34. καὶ εἶπεν αὐτῷ ὁ Πέτρος Αἰνέα, ἰᾶταί σε Ἰησοῦς Χριστός· ἀνάστηθι καὶ στρῶσον σεαυτῷ· καὶ εὐθέως ἀνέστη. 10.13. καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 10.20. ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς. 10.36. τὸν λόγον ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστιν πάντων κύριος. 10.37. ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθʼ ὅλης τῆς Ἰουδαίας, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάνης, 10.38. Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡςἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμεν͂ος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετʼ αὐτοῦ· 10.39. καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ Ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου. 10.40. τοῦτον ὁ θεὸς ἤγειρεν τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι, 10.41. οὐ παντὶ τῷ λαῷ ἀλλὰ μάρτυσι τοῖς προκεχειρ͂οτονημένοις ὑπὸ τοῦ θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν· 10.42. καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν. 10.43. τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν. 15.33. ποιήσαντες δὲ χρόνον ἀπελύθησαν μετʼ εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς ἀποστείλαντας αὐτούς. 18.23. διερχόμενος καθεξῆς τὴν Γαλατικὴν χώοαν καὶ Φρυγίαν, στηρίζων πάντας τοὺς μαθητάς. 21.11. καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν. 22.10. ὁ δὲ κύριος εἶπεν πρός με Ἀναστὰς πορεύου εἰς Δαμασκόν, κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι. 26.16. ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές με ὧν τε ὀφθήσομαί σοι, | 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us, 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 4.21. They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 9.6. But rise up, and enter into the city, and you will be told what you must do." 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying, 9.34. Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed!" Immediately he arose. 10.13. A voice came to him, "Rise, Peter, kill and eat!" 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them." 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 10.37. that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 10.40. God raised him up the third day, and gave him to be revealed, 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins." 15.33. After they had spent some time there, they were sent back with greetings from the brothers to the apostles. 18.23. Having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.'" 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; |
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96. Josephus Flavius, Jewish Antiquities, 1.48, 6.25, 10.255, 11.169, 17.195 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 199, 279, 411 | 1.48. However, Adam excused his sin, and entreated God not to be angry at him, and laid the blame of what was done upon his wife; and said that he was deceived by her, and thence became an offender; while she again accused the serpent. 6.25. Hereupon Samuel bade them be of good cheer, and promised them that God would assist them; and taking a sucking lamb, he sacrificed it for the multitude, and besought God to hold his protecting hand over them when they should fight with the Philistines, and not to overlook them, nor suffer them to come under a second misfortune. Accordingly God hearkened to his prayers, and accepting their sacrifice with a gracious intention, and such as was disposed to assist them, he granted them victory and power over their enemies. 10.255. Accordingly, all the rest took care not to transgress those injunctions, and rested in quiet; but Daniel had no regard to them, but, as he was wont, he stood and prayed to God in the sight of them all; 11.169. “You know, O Jews, that God hath kept our fathers, Abraham, and Isaac, and Jacob, in mind continually, and for the sake of their righteousness hath not left off the care of you. Indeed he hath assisted me in gaining this authority of the king to raise up our wall, and finish what is wanting of the temple. 17.195. After which Ptolemy, who had the king’s seal intrusted to him, read the king’s testament, which was to be of force no otherwise than as it should stand when Caesar had inspected it; so there was presently an acclamation made to Archelaus, as king; and the soldiers came by bands, and their commanders with them, and promised the same good-will to him, and readiness to serve him, which they had exhibited to Herod; and they prayed God to be assistant to him. |
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97. New Testament, 1 Thessalonians, 4.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143| 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, | 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, |
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98. New Testament, 1 Corinthians, 2.5, 4.20, 14.8, 15.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 279| 2.5. ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλʼ ἐν δυνάμει θεοῦ. 4.20. οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ ἀλλʼ ἐν δυνάμει. 14.8. καὶ γὰρ ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, τίς παρασκευάσεται εἰς πόλεμον; 15.43. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· | 2.5. that your faith wouldn't stand in the wisdom of men, but in thepower of God. 4.20. For the Kingdom ofGod is not in word, but in power. 14.8. For if the trumpet gave an uncertainsound, who would prepare himself for war? 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. |
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99. New Testament, 1 Peter, 1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279| 1.5. τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ. | 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. |
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100. New Testament, 2 Corinthians, 2.15, 6.2, 6.7, 12.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 148, 279, 407, 411| 2.15. ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις, 6.2. λέγει γάρ 6.7. ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης 12.8. ὑπὲρ τούτου τρὶς τὸν κύριον παρεκάλεσα ἵνα ἀποστῇ ἀπʼ ἐμοῦ· καὶ εἴρηκέν μοι Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. | |
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| 101. Anon., Didache, 16.4, 16.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 104, 143 |
102. Mishnah, Yoma, 1.2, 3.4-3.5, 5.1, 7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406, 408, 409| 1.2. "כָּל שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם וּמַקְטִיר אֶת הַקְּטֹרֶת וּמֵטִיב אֶת הַנֵּרוֹת וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרֶגֶל. וּשְׁאָר כָּל הַיָּמִים, אִם רָצָה לְהַקְרִיב, מַקְרִיב, שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ: \n", 3.4. "פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם. פָּשַׁט, יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב, וְלָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד. קְרָצוֹ, וּמֵרַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ. נִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל שַׁחַר, וּלְהֵטִיב אֶת הַנֵּרוֹת, וּלְהַקְרִיב אֶת הָרֹאשׁ וְאֶת הָאֵבָרִים וְאֶת הַחֲבִתִּין וְאֶת הַיָּיִן: \n", 3.5. "קְטֹרֶת שֶׁל שַׁחַר הָיְתָה קְרֵבָה בֵּין דָּם לָאֵבָרִים. שֶׁל בֵּין הָעַרְבַּיִם, בֵּין אֵבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אִסְטְנִיס, מְחַמִּין לוֹ חַמִּין וּמְטִילִין לְתוֹךְ הַצּוֹנֵן, כְּדֵי שֶׁתָּפוּג צִנָּתָן: \n", 5.1. "הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה, וְחָפַן מְלֹא חָפְנָיו וְנָתַן לְתוֹךְ הַכַּף, הַגָּדוֹל לְפִי גָדְלוֹ, וְהַקָּטָן לְפִי קָטְנוֹ, וְכָךְ הָיְתָה מִדָּתָהּ. נָטַל אֶת הַמַּחְתָּה בִּימִינוֹ וְאֶת הַכַּף בִּשְׂמֹאלוֹ. הָיָה מְהַלֵּךְ בַּהֵיכָל, עַד שֶׁמַּגִּיעַ לְבֵין שְׁתֵּי הַפָּרֹכוֹת הַמַּבְדִּילוֹת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים, וּבֵינֵיהֶן אַמָּה. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיְתָה שָׁם אֶלָּא פָרֹכֶת אַחַת בִּלְבָד, שֶׁנֶּאֱמַר (שמות כו), וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים. הַחִיצוֹנָה הָיְתָה פְרוּפָה מִן הַדָּרוֹם, וְהַפְּנִימִית מִן הַצָּפוֹן. מְהַלֵּךְ בֵּינֵיהֶן, עַד שֶׁמַּגִּיעַ לַצָּפוֹן. הִגִּיעַ לַצָּפוֹן, הוֹפֵךְ פָּנָיו לַדָּרוֹם, מְהַלֵּךְ לִשְׂמֹאלוֹ עִם הַפָּרֹכֶת עַד שֶׁהוּא מַגִּיעַ לָאָרוֹן. הִגִּיעַ לָאָרוֹן. נוֹתֵן אֶת הַמַּחְתָּה בֵּין שְׁנֵי הַבַּדִּים. צָבַר אֶת הַקְּטֹרֶת עַל גַּבֵּי גֶחָלִים, וְנִתְמַלֵּא כָל הַבַּיִת כֻּלּוֹ עָשָׁן. יָצָא וּבָא לוֹ בְדֶרֶךְ בֵּית כְּנִיסָתוֹ, וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן, וְלֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ, שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל: \n", 7.4. "קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבַל וְעָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו. נִכְנַס לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבָל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וְנִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל בֵּין הָעַרְבַּיִם וּלְהֵטִיב אֶת הַנֵּרוֹת, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט. הֵבִיאוּ לוֹ בִגְדֵי עַצְמוֹ, וְלָבַשׁ. וּמְלַוִּין אוֹתוֹ עַד בֵּיתוֹ. וְיוֹם טוֹב הָיָה עוֹשֶׂה לְאוֹהֲבָיו בְּשָׁעָה שֶׁיָּצָא בְשָׁלוֹם מִן הַקֹּדֶשׁ: \n", | 1.2. "All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion.", 3.4. "They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine.", 3.5. "The morning incense was offered up between the blood and the limbs, The dusk [incense was offered] between the limbs and the drink-offerings. If the high priest was either old or of delicate health warm water they would heat some water for him and pour into the cold [water], to temper its coldness.", 5.1. "They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel.", 7.4. "He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace.", |
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103. Mishnah, Avot, 3.18 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 408, 409| 3.18. "רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר, קִנִּין וּפִתְחֵי נִדָּה, הֵן הֵן גּוּפֵי הֲלָכוֹת. תְּקוּפוֹת וְגִימַטְרִיאוֹת, פַּרְפְּרָאוֹת לַחָכְמָה:", | 3.18. "Rabbi Eliezer Hisma said: the laws of mixed bird offerings and the key to the calculations of menstruation days these, these are the body of the halakhah. The calculation of the equinoxes and gematria are the desserts of wisdom.", |
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| 104. Plutarch, Comparison of Philopoemen With Flaminius, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
105. New Testament, 1 John, 1.1, 2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283, 409| 1.1. Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,— 2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. | 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. |
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106. Tertullian, On Prayer, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406, 407 | 3. The name of God the Father had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. Exodus 3:13-16 To us it has been revealed in the Son, for the Son is now the Father's new name. I have come, says He, in the Father's name; John 5:43 and again, Father, glorify Your name; John 12:28 and more openly, I have manifested Your name to men. John 17:6 That name, therefore, we pray may be hallowed. Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not holy, and hallowed through Himself, seeing that of Himself He sanctifies all others - He to whom that surrounding circle of angels cease not to say, Holy, holy, holy? In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, Hallowed be Your name, we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; Isaiah 30:18 that we may obey this precept, too, in praying for all, 1 Timothy 2:1 even for our personal enemies. Matthew 5:44 And therefore with suspended utterance, not saying, Hallowed be it in us, we say - in all. |
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107. Anon., Lamentations Rabbah, 2.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 283| 2.4. בִּלַּע ה' וְלֹא חָמַל אֵת כָּל נְאוֹת יַעֲקֹב, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר אַרְבַּע מֵאוֹת וּשְׁמוֹנִים בָּתֵּי כְנֵסִיּוֹת הָיוּ בִּירוּשָׁלַיִם, מִנְיַן (ישעיה א, כא): מְלֵאֲתִי מִשְׁפָּט, מְלֵתִי כְּתִיב, וְכָל אֶחָד וְאֶחָד הָיָה לוֹ בֵּית סֵפֶר וּבֵית תַּלְמוּד, בֵּית סֵפֶר לְמִקְרָא, וּבֵית תַּלְמוּד לְמִשְׁנָה. דָּבָר אַחֵר, בִּלַּע ה' וְלֹא חָמַל אֵת כָּל נְאוֹת יַעֲקֹב, אֶת כָּל נְאוֹתָיו שֶׁל יַעֲקֹב, כְּגוֹן רַבִּי יִשְׁמָעֵאל, וְרַבָּן גַּמְלִיאֵל, וְרַבִּי יְשֵׁבָב, וְרַבִּי יְהוּדָה בֶּן בָּבָא, וְרַבִּי חוּצְפִּית הַמְתוּרְגְּמָן, וְרַבִּי יְהוּדָה הַנַּחְתּוֹם, וְרַבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן, וְרַבִּי עֲקִיבָא, וּבֶן עֲזַאי, וְרַבִּי טַרְפוֹן. וְאִית דְּמַפְקִין רַבִּי טַרְפוֹן וּמְעַיְילִין רַבִּי אֶלְעָזָר חַרְסְנָה. רַבִּי יוֹחָנָן הֲוָה דָּרֵשׁ שִׁיתִּין אַפִּין בְּבִּלַּע ה' וְלֹא חָמַל, וְרַבִּי הֲוָה דָּרֵישׁ עֶשְׂרִים וְאַרְבָּעָה אַפִּין. וְלֹא דְּרַבִּי יוֹחָנָן יַתִּיר עַל רַבִּי, אֶלָּא רַבִּי עַל יְדֵי שֶׁהָיָה סָמוּךְ לְחֻרְבַּן הַבַּיִת הָיָה נִזְכַּר וְהָיָה דּוֹרֵשׁ וּבוֹכֶה וּמִתְנַחֵם. אָמַר רַבִּי יוֹחָנָן רַבִּי הָיָה דוֹרֵשׁ (במדבר כד, יז): דָּרַךְ כּוֹכָב מִיַּעֲקֹב, אַל תִּקְרֵי כּוֹכָב אֶלָּא כּוֹזָב. רַבִּי עֲקִיבָא כַּד הֲוָה חָמֵי לֵיהּ לְהָדֵין בַּר כּוֹזִיבָא הֲוָה אָמַר הַיְינוּ מַלְכָּא מְשִׁיחָא, אָמַר לֵיהּ רַבִּי יוֹחָנָן בֶּן תּוֹרָתָא עֲקִיבָא יַעֲלוּ עֲשָׂבִים בִּלְחָיֶיךָ וַעֲדַיִן אֵינוֹ בָּא. אָמַר רַבִּי יוֹחָנָן (בראשית כז, כב): הַקֹּל קוֹל יַעֲקֹב, קוֹל אַדְרִיָּאנוּס קֵיסָר הָרַג בְּבֵיתָר שְׁמוֹנִים אֶלֶף רִבּוֹא בְּנֵי אָדָם וּשְׁמוֹנִים אֶלֶף תּוֹקְעֵי קְרָנוֹת הָיוּ צָרִין עַל בֵּיתָר, וְהָיָה שָׁם בֶּן כּוֹזִיבָא, וְהָיוּ לוֹ מָאתַיִם אֶלֶף מְקֻטָּעֵי אֶצְבַּע, שָׁלְחוּ לוֹ חֲכָמִים עַד מָתַי אַתָּה עוֹשֶׂה לְיִשְׂרָאֵל בַּעֲלֵי מוּמִין, אָמַר לָהֶם וְהֵיאַךְ יִבָּדְקוּ, אָמְרוּ לוֹ כָּל מִי שֶׁאֵינוֹ עוֹקֵר אֶרֶז מִלְּבָנוֹן אַל יִכָּתֵב בְּאִסְטְרַטְיָא שֶׁלְּךָ. וְהָיוּ לוֹ מָאתַיִם אֶלֶף מִכָּאן וּמִכָּאן, וּבְשָׁעָה שֶׁהָיוּ יוֹצְאִין לַמִּלְחָמָה הָיוּ אוֹמְרִים לָא תִסְעוֹד וְלָא תַסְכֵּיף, הֲדָא הוּא דִכְתִיב (תהלים ס, יב): הֲלֹא אַתָּה אֱלֹהִים זְנַחְתָּנוּ וְלֹא תֵצֵא אֱלֹהִים בְּצִבְאוֹתֵינוּ. וּמֶה הָיָה עוֹשֶׂה בֶּן כּוֹזִיבָא, הָיָה מְקַבֵּל אַבְנֵי בַּלִּיסְטְרָא בְּאֶחָד מֵאַרְכּוּבוֹתָיו וְזוֹרְקָן וְהוֹרֵג מֵהֶן כַּמָּה נְפָשׁוֹת, וְעַל זֶה אָמַר רַבִּי עֲקִיבָא כָּךְ. שָׁלשׁ שָׁנִים וּמֶחֱצָה הִקִּיף אַדְרִיָאנוּס קֵיסָר לְבֵיתָר, וְהָיָה שָׁם רַבִּי אֶלְעָזָר הַמּוֹדָעִי עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, וּבְכָל יוֹם וָיוֹם מִתְפַּלֵּל וְאוֹמֵר רִבּוֹנוֹ שֶׁל עוֹלָם אַל תֵּשֵׁב בַּדִּין הַיּוֹם. וּלְבַסּוֹף נָתַן דַּעְתּוֹ לַחֲזֹר, אֲתָא חַד כּוּתָאי וּמְצָאוֹ וְאָמַר לוֹ, אֲדוֹנִי, כָּל יוֹמִין דַּהֲדָא תַּרְנְגוֹלְתָּא מִתְגַּעְגַּע בְּקִיטְמָא לֵית אַתְּ כָּבֵישׁ לָהּ, אֶלָּא הַמְתֵּן לִי דַּאֲנָא עָבֵיד לָךְ דְּתַכְבְּשִׁנָּהּ יוֹמָא דֵין, מִיָּד עָלֵיל בֵּיהּ בְּבוּבֵיהּ דִּמְדִינְתָּא, וְאַשְׁכְּחֵיהּ לְרַבִּי אֶלְעָזָר דַּהֲוָה קָאֵים וּמַצְלֵי, עֲבַד גַּרְמֵיהּ לָחֵישׁ בְּאוּדְנֵיהּ דְּרַבִּי אֶלְעָזָר הַמּוֹדָעִי, אָזְלוּן וְאָמְרוּן לְבַר כוּזִיבָא חֲבִיבָךְ רַבִּי אֶלְעָזָר בָּעֵי לְאַשְׁלָמָא מְדִינְתָּא עִם אַדְרִיָּאנוּס, שְׁלַח וְאַתְיֵיהּ לְהַהוּא כּוּתָאי אֲמַר לֵיהּ מַאי אֲמַרְתְּ לֵיהּ. אֲמַר לֵיהּ אִין אֲנָא אָמַר לָךְ, מַלְכָּא קָטֵיל לֵיהּ לְהַהוּא גַבְרָא, וְאִין לֵית אֲנָא אָמַר לָךְ אַתְּ קָטֵיל לֵיהּ לְהַהוּא גַבְרָא, אֲבָל מוּטָב לִיקְטְלֵיהּ הַהוּא גַבְרָא לְגַרְמֵיהּ וְלָא תִתְפָּרְסִין מִיסְטֵירִין דְּמַלְכוּתָא. בֶּן כּוֹזִיבָא סָבַר בְּדַעְתֵּיהּ דִּבְעֵי לְאַשְׁלָמָא מְדִינְתָּא, כֵּיוָן דַּחֲסַל רַבִּי אֶלְעָזָר צְלוֹתֵיהּ שְׁלַח וְאַיְיתֵיהּ, אֲמַר לֵיהּ מָה אֲמַר לָךְ הָדֵין כּוּתָאי. אֲמַר לֵיהּ לֵית אֲנָא יָדַע מַה לְּחִישׁ לִי בְּאוּדְנָאי וְלָא שְׁמָעֵת לֵיהּ כְּלוּם דַּאֲנָא בִּצְלוֹתִי קָאֵימְנָא, וְלֵית אֲנָא יָדַע מָה הֲוָה אֲמַר. נִתְמַלֵּא רוּגְזֵיהּ לְבֶן כּוֹזִיבָא יְהַב לֵיהּ חַד בְּעִיטָא בְּרַגְלֵיהּ וְקָטְלֵיהּ, יָצְתָה בַּת קוֹל וְאָמְרָה (זכריה יא, יז): הוֹי רֹעִי הָאֱלִיל עֹזְבִי הַצֹּאן חֶרֶב עַל זְרוֹעוֹ וְעַל עֵין יְמִינוֹ, אָמְרָה לוֹ אַתָּה סִמִּיתָ זְרוֹעָן שֶׁל יִשְׂרָאֵל וְסִמִּיתָ עֵין יְמִינָן, לְפִיכָךְ זְרֹעוֹ שֶׁל אוֹתוֹ הָאִישׁ יָבוֹשׁ תִּיבָשׁ וְעֵין יְמִינוֹ כָּהֹה תִּכְהֶה. מִיָּד גָּרְמוּ עֲוֹנוֹת וְנִלְכְּדָה בֵּיתָר וְנֶהֱרַג בֶּן כּוֹזִיבָא, וְאַיתִיאוּ רֵישֵׁיהּ לְגַבֵּי אַדְרִיָּאנוּס, אֲמַר מַאן קָטְלֵיהּ לְדֵין, אֲמַר לֵיהּ חַד גּוּנְתָאי אֲנָא קְטַלְתֵּיהּ לְדֵין, אֲמַר לֵיהּ זִיל וְאַיְיתֵיהּ לִי, אֲזַל וְאַיְיתֵיהּ וְאַשְׁכַּח עַכְנָא כְּרִיכָא עַל צַוָּארֵיהּ, אֲמַר לֵיהּ אִלּוּ לָא אֱלָהֵיהּ קְטָלֵיהּ לְדֵין מַאן הֲוָה יָכֵיל לֵיהּ, וּקְרָא עֲלוֹי (דברים לב, ל): אִם לֹא כִּי צוּרָם מְכָרָם. הָיוּ הוֹרְגִים בָּהֶם עַד שֶׁשָּׁקַע הַסּוּס בְּדָם עַד חָטְמוֹ, וְהָיָה הַדָּם מְגַלְגֵּל אֲבָנִים שֶׁל אַרְבָּעִים סְאָה וְהוֹלֵךְ בַּיָּם אַרְבָּעָה מִילִין. וְאִם תֹּאמַר שֶׁקְּרוֹבָה לַיָּם, וַהֲלֹא רְחוֹקָה מִן הַיָּם אַרְבָּעָה מִילִין. וְכֶרֶם גָּדוֹל הָיָה לוֹ לְאַדְרִיָּאנוּס שְׁמוֹנָה עָשָׂר מִיל עַל שְׁמוֹנָה עָשָׂר מִיל, כְּמִן טְבֶרְיָא לְצִפּוֹרִי, וְהִקִּיפוֹ גָּדֵר מֵהֲרוּגֵי בֵּיתָר, וְלֹא גָּזַר עֲלֵיהֶם שֶׁיִּקָּבְרוּ עַד שֶׁעָמַד מֶלֶךְ אֶחָד וְגָזַר עֲלֵיהֶם וּקְבָרוּם. רַבִּי הוּנָא אָמַר יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵּיתָר לִקְבוּרָה נִקְבְּעָה הַטּוֹב וְהַמֵּטִיב, הַטּוֹב שֶׁלֹא הִסְרִיחוּ וְהַמֵּטִיב שֶׁנִּתְּנוּ לִקְבוּרָה. חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה עָשְׂתָה בֵּיתָר אַחַר חֻרְבַּן הַבַּיִת, וְלָמָּה נֶחְרְבָה עַל שֶׁהִדְלִיקוּ נֵרוֹת לְחֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְלָמָה הִדְלִיקוּ, אָמְרוּ הַבּוּלְיוֹטִין שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹשְׁבִין בְּאֶמְצַע הַמְּדִינָה, וְכַד הֲוָה סָלֵיק חַד מִנְהוֹן לְצַלָּאָה, אֲמַר לֵיהּ בָּעֵית לְעִיבָדָא בּוּלְיוֹטִין, אֲמַר לֵיהּ לָא. בָּעֵית לְאִיעַבְדָא אַרְכוֹנְטִיס, אֲמַר לְהוֹ לָא. אָמְרֵי לֵיהּ מִן בְּגִין דִּשְׁמַעְנָא דְּאִית לָךְ חָדָא אִיסְיָא אַתְּ בָּעֵי מְזַבְּנָא יָתֵיהּ לִי, אֲמַר לֵיהּ לֵית בְּדַעְתִּי, וַהֲוָה כּוֹתֵב וּמַשְׁלַח אוֹנוֹתֵיהּ לְבַר בֵּיתֵיהּ אִין אָתֵי גְּבַר פְּלוֹנִי לָא תִשְׁבְּקִינֵיהּ מֵיעַל לְאִיסְיָא דְּהוּא מַזְבְּנָא לִי. וַהֲוָה אָמַר הַהוּא גַבְרָא הַלְּוַאי אִיתָּבְרַת רַגְלֵיהּ דְּהַהוּא גַבְרָא וְלָא סָלֵיק לְהָדֵין זָוִיתָא, הֲדָא הוּא דִכְתִיב (איכה ד, יח): צָדוּ צְעָדֵינוּ, צָדְיָאה אוֹרְחָא מִלְּהַלָּכָא בְּאִילֵּין פְּלַטְיָיאתָא. קָרַב קִצֵּנוּ, קִיצָא דְּהַהוּא בֵּיתָא. מָלְאוּ יָמֵינוּ, יוֹמָא דְהַהוּא בֵּיתָא. אַף אִינוּן לָא פָּשַׁת לְהוֹן טַב, דִּכְתִיב (משלי יז, ה): שָׂמֵחַ לְאֵיד לֹא יִנָּקֶה. אָמַר רַבִּי יוֹחָנָן שְׁלשׁ מֵאוֹת מוֹחֵי תִּינוֹקוֹת נִמְצְאוּ עַל אֶבֶן אַחַת, וּשְׁלשׁ מֵאוֹת קֻפּוֹת שֶׁל קְצוּצֵי תְּפִלִּין נִמְצְאוּ בְּבֵיתָר, וְכָל אַחַת וְאַחַת מַחֲזֶקֶת שָׁלשׁ סְאִין, וּכְשֶׁאַתָּה בָּא לְחֶשְׁבּוֹן אַתָּה מוֹצֵא שְׁלשׁ מֵאוֹת סְאִין. אָמַר רַבָּן גַּמְלִיאֵל חֲמֵשׁ מֵאוֹת בָּתֵּי סוֹפְרִים הָיוּ בְּבֵיתָר, וְקָטָן שֶׁבָּהֶם לֹא הָיָה פָּחוֹת מִשְּׁלשׁ מֵאוֹת תִּינוֹקוֹת, וְהָיוּ אוֹמְרִים אִם יָבוֹאוּ הַשֹּׂוֹנְאִים עָלֵינוּ בַּמַּכְתְּבִין הַלָּלוּ אָנוּ יוֹצְאִין וְדוֹקְרִין אוֹתָם. וְכֵיוָן שֶׁגָּרְמוּ הָעֲוֹנוֹת וּבָאוּ הַשֹּׂוֹנְאִים כָּרְכוּ כָּל אֶחָד וְאֶחָד בְּסִפְרוֹ וְשָׂרְפוּ אוֹתָם וְלֹא נִשְׁתַּיֵּיר מֵהֶם אֶלָּא אֲנִי וְקָרָא עַל עַצְמוֹ (איכה ג, נא): עֵינִי עוֹלְלָה לְנַפְשִׁי וגו'. שְׁנֵי אַחִין הָיוּ בִּכְפַר חֲרוֹכָא, וְלָא הֲווֹן שָׁבְקִין רוֹמָאֵי עֲבַר תַּמָּן דְּלָא הֲווֹ קַטְלֵי יָתֵיהּ, אָמְרֵי כָּל סַמָּא דְּמִילָה נֵיתֵי כְּלִילָא דְּאַדְרִיָאנוּס וְנֵיתֵיב בְּרֹאשׁוֹ שֶׁל [אלו] שִׁמְעוֹן, דְּהָא רוֹמָאֵי אַתּוּן, מִן דְּנָפְקִין פָּגַע בְּהוֹן חַד סָבָא אֲמַר לְהוֹן בָּרְיָיא בְּסַעֲדֵיכוֹן מִן אִלֵּין, אָמְרוּ לֵיהּ לָא נִסְעוֹד וְלָא נִסְכֵּיף, מִיָּד גָּרְמוּ עֲוֹנוֹת וְנֶהֶרְגוּ, וְאַיְיתִיאוּ רֵישֵׁיהוֹן לְגַבֵּי אַדְרִיָּאנוּס, אֲמַר מָאן קָטֵיל אִילֵין, אֲמַר לֵיהּ חַד גּוּנְתָאי אֲנָא קְטִילַת לְהוֹן, אֲמַר לֵיהּ זִיל אַיְיתֵי לִי פִּיטּוֹמַיְיהוּ, אֲזַל אַשְׁכַּח עַכְנָא כְּרִיכָא עַל צַוָּארֵיהוֹן, אֲמַר אִילּוּ אֱלָהֲהוֹן דְּאִילֵין לָא קָטֵיל לְהוֹן מָאן הֲוָה יָכֵיל לְמִקְטְלִינוֹן, וּקְרָא עֲלֵיהוֹן (דברים לב, ל): אִם לֹא כִּי צוּרָם מְכָרָם. שְׁנֵי אֲרָזִים הָיוּ בְּהַר הַמִּשְׁחָה, וְתַחַת אֶחָד מֵהֶן הָיוּ אַרְבַּע חֲנֻיּוֹת שֶׁל מוֹכְרֵי טְהָרוֹת, וּמִן הָאֶחָד הָיוּ מוֹצִיאִין אַרְבָּעִים סְאָה גּוֹזָלוֹת לְכָל חֹדֶשׁ, וּמֵהֶן הָיוּ יִשְׂרָאֵל מַסְפִּיקִין לַקִּנִּים. טוּר שִׁמְעוֹן הֲוָה מַפִּיק תְּלַת מְאָה גָּרָבִין, וְלָמָּה חָרְבוּ, אִי תֵימָא מִפְּנֵי הַזּוֹנוֹת, וַהֲלֹא לֹא הָיְתָה אֶלָּא רִיבָה אַחַת וְהוֹצִיאוּהָ מִשָּׁם. אָמַר רַבִּי הוּנָא מִשּׁוּם שֶׁהָיוּ מְשַׂחֲקִין בְּכַדּוּר בְּשַׁבָּת. עֲשֶׂרֶת אֲלָפִים עֲיָרוֹת הָיוּ בְּהַר הַמֶּלֶךְ, לְרַבִּי אֶלְעָזָר בֶּן חַרְסוֹם, הָיָה הָאֶלֶף אֶחָד מֵהֶם, וּכְנֶגְדָּן הָיוּ לוֹ אֶלֶף סְפִינוֹת בַּיָּם. שְׁלשָׁה עֲיָרוֹת הָיָה טִימָס שֶׁלָּהֶם עוֹלֶה לִירוּשָׁלַיִם, כָּבוּל, שִׁיחִין, וּמַגְדְּלָא. וְלָמָּה חָרוּב, כָּבוּל, מִפְּנֵי הַמַּחְלֹקֶת. שִׁיחִין, מִפְּנֵי כְשָׁפִים. מַגְדְּלָא, מִפְּנֵי הַזְּנוּת. שְׁלשָׁה עֲיָרוֹת הָיוּ בַּדָּרוֹם וְהָיוּ מוֹצִיאוֹת כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם, וְאֵלּוּ הֵן: כְּפַר בִּישׁ, כְּפַר שַׁחֲלַיִם, כְּפַר דִּיכְרִין. כְּפַר בִּישׁ, לָמָּה נִקְרָא שְׁמָהּ כְּפַר בִּישׁ, דְּלָא הֲוַת מְקַבְּלָא אַכְסַנְיָא. כְּפַר שַׁחֲלַיִם, לָמָּה נִקְרָא שְׁמָהּ כְּפַר שַׁחֲלַיִם, דַּהֲווֹ מְרַבְיָן בְּנֵיהוֹן כְּאִילֵין תַּחֲלוּסַיָּיא. כְּפַר דִּיכְרִין, לָמָּה נִקְרָא שְׁמָהּ כְּפַר דִּיכְרִין, דְּכָל אִתְּתָא דַּהֲוַת תַּמָּן הֲוַת יָלְדָה בְּנִין דִּיכְרִין, וְכָל אִתְּתָא דַּהֲוַת בָּעְיָא לְמֵילַד נְקֵבָה, הֲוַת נָפְקָא לְבַר מִן קַרְתָּא וַהֲוַת יָלְדָה נְקֵבָה, וְכָל אִתְּתָא אַחֲרִיתָא דַּהֲוַת בָּעְיָא לְמֵילַד בַּר דְּכַר, הֲוַת אַתְיָא תַּמָּן וַהֲוַת יָלְדָה זָכָר. וְכַדּוּ כַּד אַתְּ נְצַעְהוֹן בְּשִׁתִּין רִבְוָון דְּקַנְיֵי לָא נָסְיָין לְהוֹן. אָמַר רַבִּי יוֹחָנָן קָפְצָה לָהּ אֶרֶץ יִשְׂרָאֵל. רַב הוּנָא אָמַר שְׁלשׁ מֵאוֹת חֲנֻיּוֹת שֶׁל מוֹכְרֵי טְהָרוֹת הָיוּ בְּמַגְדְּלָא דְּצַבָּעַיָּא וּשְׁלשׁ מֵאוֹת חֲנֻיּוֹת שֶׁל אוֹרְגֵי פָּרוֹכוֹת הָיוּ בִּכְפַר נִמְרָה. וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא אָמַר שְׁמוֹנִים אַחִים כֹּהֲנִים הָיוּ נְשׂוּאִים לִשְׁמוֹנִים כֹּהֲנוֹת אֲחָיוֹת, בְּלַיְלָה אֶחָד תְּלוּנְהוּ בַּחֲדָא גַפְנָא, חוּץ מֵאַחִים בְּלֹא אֲחָיוֹת, חוּץ מֵאֲחָיוֹת בְּלֹא אַחִים, חוּץ מִלְוִיִּים וְחוּץ מִיִּשְׂרָאֵל. שְׁמוֹנִים אֶלֶף פִּרְחֵי כְּהֻנָּה נֶהֶרְגוּ עַל דָּמוֹ שֶׁל זְכַרְיָה. רַבִּי יודָן שָׁאַל לְרַבִּי אַחָא הֵיכָן הָרְגוּ אֶת זְכַרְיָה בְּעֶזְרַת יִשְׂרָאֵל אוֹ בְּעֶזְרַת נָשִׁים, אָמַר לוֹ לֹא בְּעֶזְרַת יִשְׂרָאֵל וְלֹא בְּעֶזְרַת נָשִׁים, אֶלָּא בְּעֶזְרַת כֹּהֲנִים, וְלֹא נָהֲגוּ בְּדָמוֹ לֹא כְדַם צְבִי וְלֹא כְדַם אַיָּל, תַּמָּן כְּתִיב (ויקרא יז, יג): וְאִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יָצוּד צֵיד חַיָּה וגו' וְכִסָּהוּ בֶּעָפָר, בְּרַם הָכָא כְּתִיב (יחזקאל כד, ז): כִּי דָמָהּ בְּתוֹכָהּ הָיָה עַל צְחִיחַ סֶלַע שָׂמָתְהוּ לֹא שְׁפָכַתְהוּ עַל הָאָרֶץ לְכַסּוֹת עָלָיו עָפָר, וְכָל כָּךְ לָמָּה, (יחזקאל כד, ח): לְהַעֲלוֹת חֵמָה לִנְקֹם נָקָם נָתַתִּי אֶת דָּמָהּ עַל צְחִיחַ סֶלַע לְבִלְתִּי הִכָּסוֹת. שֶׁבַע עֲבֵרוֹת עָבְרוּ יִשְׂרָאֵל בְּאוֹתוֹ הַיּוֹם, הָרְגוּ כֹּהֵן וְנָבִיא וְדַיָּן, וְשָׁפְכוּ דַם נָקִי וְחִלְּלוּ אֶת הַשֵּׁם וְטִמְּאוּ אֶת הָעֲזָרָה, וְשַׁבָּת וְיוֹם הַכִּפּוּרִים הָיָה, וְכֵיוָן שֶׁעָלָה נְבוּזַרְאֲדָן חַזְיֵיהּ לִדְמֵיהּ דִּזְכַרְיָה דַּהֲוָה קָא רָתִיחַ, אֲמַר לְהוֹן מַאי הִיא, אָמְרוּ לֵיהּ דַּם פָּרִים וּכְבָשִׂים, אַיְיתֵי פָּרִים וּכְבָשִׂים וְלָא אִידוּם, אַיְיתֵי כָּל מִינֵי דָמִים וְלָא אִידוּם, אֲמַר לְהוֹן אִי אַמְרִיתוּ לִי מוּטָב וְאִי לָא אֲנָא מַסְרֵיקְנָא לְבִישְׂרָא דַּהֲנָךְ אֵינָשֵׁי בְּמַסְרֵיקִין דְּפַרְזְלָא וְלָא אֲמָרוּ לֵיהּ, וְהַשְׁתָּא דַּאֲמַר לְהוֹ הָכֵי אָמְרוּ לֵיהּ מַה נְּכַסֵּי מִינָךְ, נְבִיָּיא כַּהֲנָא הֲוָה לָן וַהֲוָה מוֹכִיחַ לָן לְשׁוּם שְׁמַיָא קַבִּילוּ, וְלָא קַבְּלֵינַן מִינֵיהּ אֶלָּא קָאֵימְנָא עִילָּוֵיהּ וְקַטְלִינַן לֵיהּ. אֲמַר לְהוֹן אֲנָא מְפַיַּיסְנָא לֵיהּ, אַיְיתֵי סַנְהֶדְּרֵי גְדוֹלָה שָׁחַט עִילָּוֵיהּ וְלָא נָח. שָׁחַט סַנְהֶדְּרֵי קְטַנָּה עִילָּוֵיהּ וְלָא נָח. אַיְיתֵי פִּרְחֵי כְּהֻנָּה שָׁחַט עִילָּוֵיהּ וְלָא נָח. שָׁחַט תִּינוֹקוֹת שֶׁל בֵּית רַבָּן עִילָּוֵיהּ וְלָא נָח. אָמַר לוֹ זְכַרְיָה טוֹבִים שֶׁבְּעַמְּךָ אִבַּדְתִּי רְצוֹנְךָ שֶׁיֹּאבְדוּ כֻּלָּם, לְאַלְתָּר נָח. וְהִרְהֵר נְבוּזַרְאֲדָן הָרָשָׁע תְּשׁוּבָה וְאָמַר, וּמַה מִּי שֶׁמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כָּךְ כְּתִיב בּוֹ (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, אוֹתוֹ הָאִישׁ שֶׁאִבֵּד נְפָשׁוֹת הַרְבֵּה, עַל אַחַת כַּמָּה וְכַמָּה, מִיָּד נִתְמַלֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים וְרָמַז לַדָּם וְנִבְלַע בִּמְקוֹמוֹ. שְׁמוֹנִים אֲלָפִים פִּרְחֵי כְּהֻנָּה בָּקְעוּ בַּחֲיָלוֹתָיו שֶׁל נְבוּכַדְנֶאצַּר וּבְיָדָן מָגִינֵּי זָהָב, הָלְכוּ לָהֶם אֵצֶל יִשְׁמְעֵאלִים וְהוֹצִיאוּ לָהֶם מִינֵי מְלוּחִים וְנוֹדוֹת מְנֻפָּחוֹת, אָמְרוּ לָהֶם נִשְׁתֶּה קֳדָמַיי, אָמְרוּ לָהֶם אִכְלוּ קֳדָמַיי וּלְבָתַר כֵּן אַתּוּן שָׁתְיָין, מִן דַּאֲכָלוּן הֲוָה נָסֵיב כָּל חַד וְחַד מִינַיְיהוּ זִיקָא וִיהַב לֵיהּ בְּפוּמֵיהּ וַהֲוָה רוּחָא עָלֵיל בִּכְרֵיסֵהּ וּבָקְעָה לֵיהּ, הֲדָא הוּא דִכְתִיב (ישעיה כא, יג): מַשָֹּׂא בַּעְרָב בַּיַּעַר בַּעְרַב תָּלִינוּ אֹרְחוֹת דְּדָנִים, לִקְרַאת צָמֵא הֵתָיוּ מָיִם ישְׁבֵי אֶרֶץ תֵּימָא בְּלַחְמוֹ קִדְּמוּ נֹדֵד. מִי נָתוּן בְּיַעַר הַלְּבָנוֹן בַּעְרָב תָּלִינוּ, אֶלָּא אֹרְחוֹת דְּדָנִים, אָרְחֲהוֹן דִּבְנֵי דְּדָנַיָּיא עָבְדִין כֵּן, וְכִי כֵן עֲבַד אֲבוּהוֹן לַאֲבוּכוֹן, מַה כְּתִיב בַּאֲבוּכוֹן (בראשית כא, יט): וַיִּפְקַח אֱלֹהִים אֶת עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵא אֶת הַחֵמֶת מַיִם וַתַּשְׁק אֶת הַנָּעַר, וְאַתֶּם לֹא קִיַּמְתֶּם לִקְרַאת צָמֵא הֵתָיוּ מָיִם, וְכִי מִטִּיבוּתְהוֹן אַיְיתָן לְגַבֵּיכוֹן (ישעיה כא, טו): כִּי מִפְּנֵי חֲרָבוֹת נָדָדוּ, מִפְּנֵי חַרְבּוֹ שֶׁל נְבוּכַדְנֶצַּר נָדָדוּ. מִפְּנֵי חֶרֶב נְטוּשָׁה, מִפְּנֵי שֶׁלֹא הָיוּ שׁוֹמְרִים שְׁמִטּוֹתֵיהֶן כָּרָאוּי, כְּמָה דְאַתְּ אָמַר (שמות כג, יא): וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. וּמִפְּנֵי קֶשֶׁת דְּרוּכָה, עַל יְדֵי שֶׁלֹא הָיוּ שׁוֹמְרִים שַׁבָּת כָּרָאוּי, כְּמָה דְאַתְּ אָמַר (נחמיה יג, טו): בַּיָּמִים הָהֵמָה רָאִיתִי בִיהוּדָה דֹרְכִים גִּתּוֹת בַּשַּׁבָּת. וּמִפְּנֵי כֹּבֶד מִלְחָמָה, מִפְּנֵי שֶׁלֹא הָיוּ נוֹשְׂאִין וְנוֹתְנִין בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה, דִּכְתִיב בָּהּ (במדבר כא, יד): עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת ה'. דְּאָמַר רַבִּי יוֹחָנָן מִגִּיבְתּוֹן וְעַד אַנְטִיפְרַס שִׁשִּׁים רִבּוֹא עֲיָרוֹת הָיוּ, וּקְטַנָּה שֶׁבָּהֶן זוֹ בֵּית שֶׁמֶשׁ, הֲדָא הוּא דִכְתִיב (שמואל א ו, יט): וַיַּךְ בְּאַנְשֵׁי בֵית שֶׁמֶשׁ וגו', וְכַדּוּן אֲפִלּוּ מֵאָה קָנֵי לֵית בָּהּ. אָמַר רַבִּי יוֹחָנָן מִשְׁמַרְתָּהּ הָיְתָה קְטַנָּה בַּמִּשְׁמָרוֹת, וְהָיְתָה מוֹצִיאָה שְׁמוֹנִים אֶלֶף פְּרָחִים. כַּמָּה פּוּלְמְסָאוֹת עָשָׂה אַדְרִיָּאנוֹס, תְּרֵין אָמוֹרָאִין, חַד אֲמַר חֲמִשִּׁים וּשְׁתַּיִם, וְחַד אֲמַר חֲמִשִּׁים וְאַרְבָּעָה. אָמַר רַבִּי יוֹחָנָן, אַשְׁרֵי מִי שֶׁרָאָה בְּמַפַּלְתָּהּ שֶׁל תַּרְמוֹד, לָמָּה, שֶׁהָיְתָה שֻׁתֶּפֶת בִּשְׁתֵּי חֻרְבָּנוֹת. רַבִּי יוּדָן אָמַר בְּחֻרְבָּן רִאשׁוֹן הֶעֱמִידָה שְׁמוֹנִים אֶלֶף קַשָּׁתִין, וּבַשֵּׁנִי הֶעֱמִידָה אַרְבָּעִים אֶלֶף קַשָּׁתִין. רַב הוּנָא אָמַר בְּחֻרְבָּן אַחֲרוֹן הֵם כָּרִאשׁוֹן. | |
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| 108. Justin, Dialogue With Trypho, 7.3, 80.4, 85.2-85.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411, 440 |
| 109. Anon., Acts of Philip, 3.12, 4.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 148, 283, 412 |
| 110. Irenaeus, Refutation of All Heresies, 4.33.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 440 |
| 111. Chariton, Chaereas And Callirhoe, 7.5.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411 |
| 112. Clement of Alexandria, Miscellanies, 75.317 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 287 |
| 113. Anon., Acts of Pilate, 14.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 199 |
| 114. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 283 |
115. Anon., Acts of Thomas, 144, 47-48, 97, 94 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 199 | 94. And Mygdonia hearing this said unto the apostle: In truth, my lord, I have received the seed of thy words, and I will bear fruit like unto such seed. The apostle saith: Our souls give praise and thanks unto thee, O Lord, for they are thine: our bodies give thanks unto thee, which thou hast accounted worthy to become the dwelling-place of thy heavenly gift. And he said also to them that stood by: Blessed are the holy, whose souls have never condemned them, for they have gained them and are not divided against themselves: blessed are the spirits of the pure, and they that have received the heavenly crown whole from the world (age) which hath been appointed them: blessed are the bodies of the holy, for they have been made worthy to become temples of God, that Christ may dwell in them: blessed are ye, for ye have power to forgive sins: blessed are ye if ye lose not that which is committed unto you, but rejoicing and departing bear it away with you: blessed are ye the holy, for unto you it is given to ask and receive: blessed are ye meek for you hath God counted worthy to become heirs of the heavenly kingdom. Blessed are ye meek, for ye are they that have overcome the enemy: blessed are ye meek, for ye shall see the face of the Lord. Blessed are ye that hunger for the Lord's sake for for you is rest laid up, and your souls rejoice from henceforth. Blessed are ye that are quiet, (for ye have been counted worthy) to be set free from sin [and from the exchange of clean and unclean beasts]. And when the apostle had said these things in the hearing of all the multitude, Mygdonia was the more confirmed in the faith and glory and greatness of Christ. |
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116. Pausanias, Description of Greece, 1.14.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 213| 1.14.4. πρὸ τοῦ ναοῦ τοῦδε, ἔνθα καὶ τοῦ Τριπτολέμου τὸ ἄγαλμα, ἔστι βοῦς χαλκοῦς οἷα ἐς θυσίαν ἀγόμενος, πεποίηται δὲ καθήμενος Ἐπιμενίδης Κνώσσιος, ὃν ἐλθόντα ἐς ἀγρὸν κοιμᾶσθαι λέγουσιν ἐσελθόντα ἐς σπήλαιον· ὁ δὲ ὕπνος οὐ πρότερον ἀνῆκεν αὐτὸν πρὶν ἤ οἱ τεσσαρακοστὸν ἔτος γενέσθαι καθεύδοντι, καὶ ὕστερον ἔπη τε ἐποίει καὶ πόλεις ἐκάθηρεν ἄλλας τε καὶ τὴν Ἀθηναίων. Θάλης δὲ ὁ Λακεδαιμονίοις τὴν νόσον παύσας οὔτε ἄλλως προσήκων οὔτε πόλεως ἦν Ἐπιμενίδῃ τῆς αὐτῆς· ἀλλʼ ὁ μὲν Κνώσσιος, Θάλητα δὲ εἶναί φησι Γορτύνιον Πολύμναστος Κολοφώνιος ἔπη Λακεδαιμονίοις ἐς αὐτὸν ποιήσας. | 1.14.4. In front of this temple, where is also the statue of Triptolemus, is a bronze bull being led as it were to sacrifice, and there is a sitting figure of Epimenides of Cnossus fl. c. 600 B.C. , who they say entered a cave in the country and slept. And the sleep did not leave him before the fortieth year, and afterwards he wrote verses and purified Athens and other cities. But Thales who stayed the plague for the Lacedaemonians was not related to Epimenides in any way, and belonged to a different city. The latter was from Cnossus , but Thales was from Gortyn , according to Polymnastus of Colophon, who com posed a poem about him for the Lacedaemonians. |
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| 117. Nag Hammadi, The Apocryphon of John, 9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143 |
| 118. Clement of Alexandria, Christ The Educator, 2.8.67.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 119. Athenagoras, Apology Or Embassy For The Christians, 13.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 120. Athanasius, De Synodis Arimini In Italia Et Seleuciae In Isauria, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 214, 218, 219, 220 |
| 121. Serapion of Thmuis, Euchologium, 1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
122. Origen, Against Celsus, 4.28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 440 | 4.28. But since he has represented those whom he regards as worms, viz., the Christians, as saying that God, having abandoned the heavenly regions, and despising this great earth, takes up His abode among us alone, and to us alone makes His announcements, and ceases not His messages and inquiries as to how we may become His associates for ever, we have to answer that he attributes to us words which we never uttered, seeing we both read and know that God loves all existing things, and loathes nothing which He has made, for He would not have created anything in hatred. We have, moreover, read the declaration: And You spare all things, because they are Yours, O lover of souls. For Your incorruptible Spirit is in all. And therefore those also who have fallen away for a little time You rebuke, and admonish, reminding them of their sins. How can we assert that God, leaving the regions of heaven, and the whole world, and despising this great earth, takes up His abode among us only, when we have found that all thoughtful persons must say in their prayers, that the earth is full of the mercy of the Lord, and that the mercy of the Lord is upon all flesh; Sirach 18:13 and that God, being good, makes His sun to arise upon the evil and the good, and sends His rain upon the just and the unjust; and that He encourages us to a similar course of action, in order that we may become His sons, and teaches us to extend the benefits which we enjoy, so far as in our power, to all men? For He Himself is said to be the Saviour of all men, especially of them that believe; and His Christ to be the propitiation for our sins, and not for ours only, but also for the sins of the whole world. And this, then, is our answer to the allegations of Celsus. Certain other statements, in keeping with the character of the Jews, might be made by some of that nation, but certainly not by the Christians, who have been taught that God commends His love towards us, in that, while we were yet sinners, Christ died for us; and although scarcely for a righteous man will one die, yet perhaps for a good man some would even dare to die. But now is Jesus declared to have come for the sake of sinners in all parts of the world (that they may forsake their sin, and entrust themselves to God), being called also, agreeably to an ancient custom of these Scriptures, the Christ of God. |
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123. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 21| 5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא | 5b. b is not from /b among b them. The Sages said to Rava: Master, you are not subject to /b His b hiding /b of the b face, /b as your prayers are heard, b and you are not subject to: “And they shall be devoured,” /b as the authorities take nothing from you. b He said to them: Do you know how many /b gifts b I send in private to the house of King Shapur? /b Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. b Even so, the Sages looked upon /b Rava with suspicion. b In the meantime, /b messengers b from the house of King Shapur sent /b for him b and imprisoned him /b to extort more money from him. Rava b said: This is as it is taught /b in a i baraita /i that b Rabban Shimon ben Gamliel said: Wherever the Sages looked upon /b someone, it resulted in b either death or poverty. /b ,With regard to the verse: b “And I will hide my face in that day” /b (Deuteronomy 31:18), b Rava said /b that b the Holy One, Blessed be He, said: Even though I hid my face from them /b and My Divine Presence is not revealed, nevertheless: b “I speak with him in a dream” /b (Numbers 12:6). b Rav Yosef said: His hand is outstretched, /b guarding b over us, as it is stated: “And I have covered you in the shadow of my hand” /b (Isaiah 51:16).,The Gemara relates: b Rabbi Yehoshua ben Ḥaya was standing in /b the b house of the Caesar. A certain heretic, /b who was also present, b gestured to him, /b indicating that his was b the nation whose Master, /b God, b turned His face /b away b from it. /b Rabbi Yehoshua b gestured to him /b that b His hand is outstretched over us /b in protection. b The Caesar said to Rabbi Yehoshua: What did he gesture to you, /b and how did you respond? He replied: He indicated that mine is b the nation whose Master turned His face from it, and I gestured to him /b that b His hand is outstretched over us. /b ,The members of the Caesar’s household b said to that heretic: What did you gesture to him? /b He said to them: I gestured that his is b the nation whose Master has turned /b His face b from it. /b They asked: b And what did he gesture to you? /b He said to them: b I don’t know; /b I did not understand. b They said: /b How can b a man who does not know what /b others b gesture to him /b dare to b gesture in the presence of the king? They took him out and killed him. /b ,The Gemara relates: b When Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, from /b the threat of b the heretics, /b when there is no scholar like you who can refute them? b He said to them /b that the verse states: “Is wisdom no more in Teiman? b Has counsel perished from the prudent? Has their wisdom vanished?” /b (Jeremiah 49:7). He explained: b Since counsel has perished from the prudent, /b from the Jewish people, the b wisdom of the nations of the world has vanished /b as well, and there will be no superior scholars among them., b And if you wish, say /b instead that the same idea can be derived b from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” /b (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that b Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila, /b a children’s teacher. b He heard a child who was reading /b a verse out loud: b “For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech” /b (Amos 4:13). Rabbi Ila b said: /b With regard to b a servant whose master declares to him what is his /b proper b speech, is there a remedy for him? /b The Gemara asks. b What /b is the meaning of the phrase: b “What is his speech”? Rav said: Even frivolous speech that is between a man and his wife /b before engaging in relations b is declared to a person at the time of death, /b and he will have to account for it.,The Gemara asks: b Is that so? /b Is it prohibited for a man to speak in this manner with his wife? b Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard /b Rav b chatting and laughing /b with his wife, b and performing his needs, /b i.e., having relations with her. Rav Kahana b said /b out loud: b The mouth of Rav is like /b one who b has never eaten a cooked dish, /b i.e., his behavior is lustful. Rav b said to him: Kahana, leave, as /b this is b not proper conduct. /b This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is b not difficult. Here, /b where this type of speech is permitted, it is referring to a situation b where he must appease /b his wife before relations, and therefore this speech is appropriate. However, b this /b statement, that it is prohibited, is referring to a situation b where he doesn’t need to appease her. /b In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: b “But if you will not hear it, my soul shall weep in secret [ i bemistarim /i ] for your pride” /b (Jeremiah 13:17). b Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place /b where He cries, b and its name is Mistarim. What /b is the meaning of b “for your pride”? Rav Shmuel bar Yitzḥak said: /b God cries b due to the pride of the Jewish people, which was taken from them and given to /b the gentile b nations. Rav Shmuel bar Naḥmani said: /b He cries b due to the pride of the kingdom of Heaven, /b which was removed from the world.,The Gemara asks: b But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” /b (I Chronicles 16:27)? The Gemara responds: This is b not difficult. This /b statement, that God cries, is referring to b the innermost chambers, /b where He can cry in secret, whereas b this /b statement, that He does not cry, is referring to b the outer chambers. /b ,The Gemara asks: b And doesn’t /b God cry b in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” /b (Isaiah 22:12)? The Gemara responds: b The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” /b (Isaiah 33:7).,The verse continues: b “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” /b (Jeremiah 13:17). b Rabbi Elazar said: Why these three /b references to b tears /b in the verse? b One /b is b for the First Temple; one /b is b for the Second Temple; and one /b is b for the Jewish people who were exiled from their place. And there are /b those b who say: /b The last b one /b is b for /b the unavoidable b dereliction /b of the study of b Torah /b in the wake of the exile.,The Gemara asks: b Granted, according to the one who said /b that the last tear is b for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said /b that this tear is b for the dereliction /b of the study of b Torah, what /b is the meaning of: b “Because the Lord’s flock is carried away captive”? /b The Gemara answers: b Since the Jewish people were exiled from their place, there is no greater /b involuntary b dereliction /b of the study of b Torah than /b that which was caused by b this. /b , b The Sages taught /b that there are b three /b types of people b for whom the Holy One, Blessed be He, cries every day: For /b one b who is able to engage in Torah /b study b and does not engage /b in it; b and for /b one b who is unable to engage in Torah /b study and nevertheless he endeavors and b engages /b in it; b and for a leader who lords over the community. /b ,The Gemara relates: b Rabbi /b Yehuda HaNasi b was holding /b the b book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth /b the beauty of Israel” (Lamentations 2:1), in his distress the book b fell from his hand. He said: From a high roof to a deep pit, /b i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: b Rabbi /b Yehuda HaNasi b and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we /b can b go and greet? /b The people of the city b said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi /b Yehuda HaNasi: b You sit /b here; b do not demean your /b dignified status as b i Nasi /i /b to visit someone beneath your stature. b I will go and greet him. /b ,Rabbi Yehuda HaNasi b grabbed him and went with him /b anyway, and together they greeted the blind scholar. b When they were leaving him, he said to them: You greeted /b one who is b seen and does not see; may you be worthy to greet /b the One Who b sees and is not seen. /b Rabbi Yehuda HaNasi b said to /b Rabbi Ḥiyya: b Now, if /b I had listened to you and not gone to greet him, b you would have prevented me from receiving this blessing. /b , b They said to /b the blind scholar: b From whom did you hear /b that we are worthy of this blessing? He said to them: b I heard /b it b from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When /b Rabbi Ya’akov b grew elderly, /b his teacher b said to him: Do not despair, my Master, that my Master is unable /b to make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov b said to him: Is it /b a b minor /b matter, b that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die” /b (Psalms 49:10–11)? In this regard an i a fortiori /i reference applies: b Just as one who sees Sages in their death will live, all the more so /b one who sees them b in their lifetime. /b From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: b Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road /b to reach the study hall b and /b as he would immediately travel back again to arrive home for the festival of i Sukkot /i , he spent only b one day in the school of Rav. And the Sages would /b disparagingly b call him: A student /b of Torah b for one day. He was offended /b and b read /b the following verse b about himself: “I am as one that is a laughingstock to his neighbor, /b a man who calls upon God, and He answers him” (Job 12:4). b Rabbi Yoḥa said to him: Please do not punish the Sages, /b i.e., do not take offense and be harsh with them, as this will cause them to be punished by God., b Rabbi Yoḥa left /b Rav Idi and went b to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” /b (Isaiah 58:2). b But is /b it possible that only b during the day they seek Him and at night they do not seek Him? /b What is the meaning of daily? b Rather, /b this verse comes b to say to you /b that with regard to b anyone who engages in Torah /b study b even one day a year, the verse ascribes him /b credit b as though he engaged /b in Torah study b the entire year. /b , b And the same /b applies b to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land, /b even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). b But did they sin /b for b forty years? Didn’t they sin /b for only b forty days? Rather, /b this comes b to say to you /b that b anyone who transgresses a sin even one day a year, the verse ascribes him /b liability b as though he transgressed the entire year. /b ,§ The mishna taught: b Who is a minor /b who is exempt from the mitzva of appearance in the Temple? b Any /b child b who is unable to ride on his father’s shoulders /b and ascend from Jerusalem to the Temple Mount. b Rabbi Zeira strongly objects to this: /b |
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| 124. Eusebius of Caesarea, Demonstration of The Gospel, 9.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 125. Athanasius, Life of Anthony, 78 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 148 |
| 126. Eusebius of Caesarea, Commentary On Isaiah, 2.14, 2.44, 2.50 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 148, 440 |
| 127. Origen, Fragments On Proverbs, 13.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 408 |
| 128. Papyri, Papyri Graecae Magicae, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 336 |
129. Eusebius of Caesarea, Ecclesiastical History, 4.6.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 | 4.6.2. The leader of the Jews at this time was a man by the name of Barcocheba (which signifies a star), who possessed the character of a robber and a murderer, but nevertheless, relying upon his name, boasted to them, as if they were slaves, that he possessed wonderful powers; and he pretended that he was a star that had come down to them out of heaven to bring them light in the midst of their misfortunes. |
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| 130. Anon., Protevangelium of James, 33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 440 |
131. Diogenes Laertius, Lives of The Philosophers, 1.109-1.110 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 213, 220 | 1.109. 10. EPIMEDESEpimenides, according to Theopompus and many other writers, was the son of Phaestius; some, however, make him the son of Dosiadas, others of Agesarchus. He was a native of Cnossos in Crete, though from wearing his hair long he did not look like a Cretan. One day he was sent into the country by his father to look for a stray sheep, and at noon he turned aside out of the way, and went to sleep in a cave, where he slept for fifty-seven years. After this he got up and went in search of the sheep, thinking he had been asleep only a short time. And when he could not find it, he came to the farm, and found everything changed and another owner in possession. Then he went back to the town in utter perplexity; and there, on entering his own house, he fell in with people who wanted to know who he was. At length he found his younger brother, now an old man, and learnt the truth from him. 1.110. So he became famous throughout Greece, and was believed to be a special favourite of heaven.Hence, when the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad, purified their city, and stopped the pestilence in the following way. He took sheep, some black and others white, and brought them to the Areopagus; and there he let them go whither they pleased, instructing those who followed them to mark the spot where each sheep lay down and offer a sacrifice to the local divinity. And thus, it is said, the plague was stayed. Hence even to this day altars may be found in different parts of Attica with no name inscribed upon them, which are memorials of this atonement. According to some writers he declared the plague to have been caused by the pollution which Cylon brought on the city and showed them how to remove it. In consequence two young men, Cratinus and Ctesibius, were put to death and the city was delivered from the scourge. |
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| 132. Nag Hammadi, The Gospel of Truth, 36.35-36.39 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 409 |
133. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406| 53b. אמרו ליה לרב יוסף הכי עביד רבא אמר ליה יהא רעוא דתרום רישך אכולה כרכא,אמר רבי אלכסנדרי אמר רבי יהושע בן לוי המתפלל צריך שיפסיע שלש פסיעות לאחוריו ואחר כך יתן שלום אמר ליה רב מרדכי כיון שפסע שלש פסיעות לאחוריו התם איבעיא ליה למיקם משל לתלמיד הנפטר מרבו אם חוזר לאלתר דומה לכלב ששב על קיאו,תניא נמי הכי המתפלל צריך שיפסיע שלש פסיעות לאחוריו ואחר כך יתן שלום ואם לא עשה כן ראוי לו שלא התפלל ומשום שמעיה אמרו שנותן שלום לימין ואחר כך לשמאל שנאמר (דברים לג, ב) מימינו אש דת למו ואומר (תהלים צא, ז) יפול מצדך אלף ורבבה מימינך,מאי ואומר וכי תימא אורחא דמילתא היא למיתב בימין ת"ש יפול מצדך אלף ורבבה מימינך,רבא חזייה לאביי דיהיב שלמא לימינא ברישא א"ל מי סברת לימין דידך לשמאל דידך קא אמינא דהוי ימינו של הקב"ה אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דפסעי להו שלש פסיעות בכריעה אחת,ומתפלל תפלה קצרה בבית החיצון מאי מצלי רבא בר רב אדא ורבין בר רב אדא תרוייהו משמיה דרב אמרי יהי רצון מלפניך ה' אלהינו שתהא שנה זו גשומה ושחונה שחונה מעליותא היא אלא אימא אם שחונה תהא גשומה,רב אחא בריה דרבא מסיים בה משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ולא יהיו עמך ישראל צריכין לפרנס זה מזה ולא תכנס לפניך תפלת עוברי דרכים,רבי חנינא בן דוסא הוה קא אזיל באורחא שדא מטרא עליה אמר רבש"ע כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי אתא לביתיה אמר רבש"ע כל העולם כולו בצער וחנינא בנחת אתא מיטרא א"ר יוסף מאי אהניא ליה צלותיה דכהן גדול לגבי ר' חנינא בן דוסא,תנו רבנן מעשה בכהן גדול אחד שהאריך בתפלתו ונמנו אחיו הכהנים ליכנס אחריו התחילו הם נכנסין והוא יוצא אמרו לו מפני מה הארכת בתפלתך אמר להם קשה בעיניכם שהתפללתי עליכם ועל בית המקדש שלא יחרב אמרו לו אל תהי רגיל לעשות כן שהרי שנינו לא היה מאריך בתפלתו כדי שלא להבעית את ישראל, big strongמתני׳ /strong /big משניטל ארון אבן היתה שם מימות נביאים ראשונים ושתייה היתה נקראת גבוה מן הארץ שלש אצבעות ועליה היה נותן נטל את הדם ממי שהיה ממרס בו נכנס למקום שנכנס ועמד במקום שעמד והזה ממנו אחת למעלה ושבע למטה,ולא היה מתכוון להזות לא למעלה ולא למטה אלא כמצליף וכך היה מונה אחת אחת ואחת אחת ושתים אחת ושלש אחת וארבע אחת וחמש אחת ושש אחת ושבע יצא והניחו על כן הזהב שבהיכל,הביאו לו את השעיר שחטו וקבל במזרק את דמו נכנס למקום שנכנס ועמד במקום שעמד והזה ממנו אחת למעלה ושבע למטה וכך היה מונה אחת אחת ואחת אחת ושתים וכו' יצא והניחו על כן הזהב השני שבהיכל רבי יהודה אומר לא היה שם אלא כן אחד בלבד נטל דם הפר והניח דם השעיר,והזה ממנו על הפרוכת שכנגד הארון מבחוץ אחת למעלה ושבע למטה ולא היה מתכוון וכו' וכך היה מונה וכו' נטל דם השעיר והניח דם הפר והזה ממנו על הפרוכת שכנגד הארון מבחוץ אחת למעלה ושבע למטה וכו' עירה דם הפר לתוך דם השעיר ונתן את המלא בריקן, big strongגמ׳ /strong /big משנגנז לא קתני אלא משניטל תנן כמאן דאמר ארון גלה לבבל דתניא רבי אליעזר אומר ארון גלה לבבל שנאמר (דברי הימים ב לו, י) ולתשובת השנה שלח המלך נבוכדנאצר ויביאהו בבלה עם כלי חמדת בית ה',רבי שמעון בן יוחאי אומר ארון גלה לבבל שנאמר (ישעיהו לט, ו) לא יותר דבר אמר ה' אלו עשרת הדברות שבו,רבי יהודה (בן לקיש) אומר ארון במקומו נגנז שנאמר (מלכים א ח, ח) ויראו ראשי הבדים מן הקדש על פני הדביר ולא יראו החוצה ויהיו שם עד היום הזה,ופליגא דעולא דאמר עולא שאל רבי מתיא בן חרש את רבי שמעון בן יוחאי ברומי וכי מאחר שרבי אליעזר מלמדנו פעם ראשונה ושניה ארון גלה לבבל ראשונה הא דאמרן (דברי הימים ב לו, י) ויביאהו בבלה עם כלי חמדת בית ה' שניה מאי היא דכתיב (איכה א, ו) ויצא מבת ציון | 53b. b They said to Rav Yosef: This is what Rava does. /b Rav Yosef was blind and could not see for himself. Rav Yosef b said to him: May it be /b God’s b will that you lift your head over the entire city, /b in reward for honoring your teacher.,§ Apropos the obligation of a student to walk backward when taking leave of his teacher, the Gemara discusses a similar topic. b Rabbi Alexandri said /b that b Rabbi Yehoshua ben Levi said: One who prays must take three steps backward /b upon concluding his prayer b and then recite: Peace, /b in a manner befitting one who departs from before the Holy One, Blessed be He. b Rav Mordekhai said to him: Since he has taken three steps backward, he should stand there /b and not return to his place immediately. This is b analogous to a student who takes leave of his teacher. If he returns immediately /b to the place where was first standing, b he is similar to a dog who returns to its vomit, /b and his previous action is spoiled.,The Gemara comments that b this was also taught /b in a i baraita /i : b One who prays must take three steps backward /b upon concluding his prayer b and then recite: Peace. And if he did not do so, it is better for him not to have prayed, /b as his actions are disrespectful toward God. b And they said in the name of Shemaya /b the Sage b that /b when b one recites: Peace, /b he first bows b to the right and then to the left, as it is stated: “At His right hand was a fiery law to them” /b (Deuteronomy 33:2), b and it says: “A thousand may fall at your side, and ten thousand at your right side” /b (Psalms 91:7).,The Gemara asks: b What is /b the reason for: b And it says? /b Why is it necessary to cite another source? The Gemara explains: b If you say /b that b it is /b merely b the usual manner to give /b an object b with the right /b hand, but this bears no special significance, b come /b and b hear: “A thousand may fall at your side, and ten thousand at your right side,” /b which indicates that the right side is the more significant one.,The Gemara relates that b Rava saw Abaye reciting: Peace, /b by bowing at the end of his prayer b to /b his b right first. /b Rava b said to him: Do you maintain /b that you should bow b to your right? I say /b you should bow b to your left /b first, b as it is the right of the Holy One, Blessed be He, /b since He is opposite you face-to-face, as it were. b Rav Ḥiyya, son of Rav Huna, said: I observed that Abaye and Rava /b both b took /b those b three steps all in one /b act of b bowing, /b without standing upright in between, by way of submission to and acceptance of God’s authority.,§ The mishna taught: b And /b the High Priest b recites a brief prayer in the outer chamber. /b The Gemara asks: b What /b does b he pray? Rava bar Rav Adda and Ravin bar Rav Adda both said in the name of Rav /b that this was his prayer: b May it be your will, Lord our God, that this year shall be rainy and hot. /b The Gemara immediately expresses surprise at this request: Is b heat a good /b matter? Why should he request that the year be hot? b Rather, say /b and emend it as follows: b If /b the upcoming year is b hot, may it /b also b be rainy, /b lest the heat harm the crops., b Rav Aḥa, son of Rava, concluded /b the language of this prayer b in the name of Rav Yehuda: May the rule of power not depart from the house of Judah; and may your nation Israel not depend on each other for sustece, /b rather, they should be sustained from the produce of their land; b and let not the prayer of travelers enter Your presence /b when they pray for the rain to stop on their travels.,The Gemara relates: b Rabbi Ḥanina ben Dosa was walking on the road /b when b rain fell upon him. He said: Master of the Universe, the entire world is comfortable and Ḥanina is suffering. The rain stopped. When he came to his house he said: Master of the Universe, the entire world is suffering /b for lack of rain b and Ḥanina is comfortable. The rain came /b back. b Rav Yosef said: What effect does the prayer of the High Priest have with regard to Rabbi Ḥanina ben Dosa? /b Notwithstanding the prayer of the High Priest in the Holy of Holies, Rabbi Ḥanina ben Dosa’s sanctity is greater, as God fulfills his bidding.,§ The mishna stated that the High Priest would not extend his prayer. b The Sages taught /b in the i Tosefta /i : There was b an incident /b involving b a certain High Priest who extended his prayer, and his fellow priests /b took a vote, b counted, /b and decided b to go in after him /b out of concern that he had died or fainted and required assistance. b They began to enter and /b at that moment b he emerged. They said to him: Why did you extend your prayer? He said to them: /b Why not? b Does it trouble you that I prayed for you and for the Temple not to be destroyed? They said to him: Do not make a habit of doing so, as we learned: He would not extend his prayer, so as not to alarm the Jewish people, /b who might fear he had died., strong MISHNA: /strong b After the Ark was taken /b into exile, b there was a rock /b in the Holy of Holies b from the days of the early prophets, /b David and Samuel, who laid the groundwork for construction of the Temple, b and /b this stone b was called /b the b foundation /b rock. It was b three fingerbreadths higher than the ground, and /b the High Priest b would place /b the incense b on it. /b After the High Priest left the Holy of Holies, b he took the blood /b of the bull sacrificed as a sin-offering b from /b the one b who was stirring it, /b so it would not coagulate. b He entered into the place that he /b had previously b entered, /b the Holy of Holies, b and stood at the place where he /b had previously b stood /b to offer the incense, between the staves. b And he sprinkled from /b the blood, b one /b time b upward and seven /b times b downward. /b , b And he would neither intend to sprinkle /b the blood b upward nor /b to sprinkle it b downward, but rather like one who whips, /b with the blood sprinkled in a single column, one drop below the other. b And this /b is how b he would count /b as he sprinkled, to avoid error: b One; one and one; one and two; one and three; one and four; one and five; one and six; one and seven. /b The High Priest then b emerged /b from there b and placed /b the bowl with the remaining blood b on the golden pedestal in the Sanctuary. /b , b They brought him the goat /b to be sacrificed as a sin-offering to God. b He slaughtered it and received its blood in the bowl. He /b again b entered into the place that he /b had previously b entered, /b the Holy of Holies, b and stood at the place that he /b previously b stood, and sprinkled from /b the blood of the goat b one /b time b upward and seven /b times b downward. And this /b is how b he would count, /b just as he counted when sprinkling the blood of the bull: b One; one and one; one and two; etc. /b The High Priest then b emerged /b from the Holy of Holies b and placed /b the bowl with the remaining blood b on the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there, /b and he b took the blood of the bull /b from the pedestal b and placed the blood of the goat /b in its place., b And he sprinkled from /b the blood of the bull b on the curtain opposite the Ark from outside /b the Holy of Holies, b one /b time b upward and seven /b times b downward, and he would not intend, etc. And this /b is how b he would count, etc. /b When he concluded, b he took the blood of the goat /b from the pedestal b and placed blood of the bull /b in its place on the pedestal. b And he sprinkled from /b the goat’s blood b on the curtain opposite the Ark from outside, /b just as he did with the blood of the bull, b one /b time b upward and seven /b times b downward, etc. /b Afterward, b he poured the blood of the bull into the blood of the goat and placed /b the blood b from the full /b bowl into the b empty /b bowl, so that the blood would be mixed well., strong GEMARA: /strong The Gemara comments with regard to the wording of the mishna: It does b not teach: After /b the Ark b was buried, but: After /b it b was taken. /b If so, b we learned /b this mishna b in accordance with /b the opinion of b the one who said /b that b the Ark was exiled to Babylonia /b and was not buried in its place, b as it was taught /b in a i baraita /i : b Rabbi Eliezer says: The Ark was exiled to Babylonia, as it is stated: “And at the turn of the year King Nebuchadnezzar sent and brought him to Babylonia, along with the precious vessels of the House of the Lord” /b (II Chronicles 36:10). These precious vessels must include the Ark.,Likewise, b Rabbi Shimon ben Yoḥai says: The Ark was exiled to Babylonia, as it is stated: /b “Behold, the days come that all that is in your house, and that which your fathers have stored until this day, shall be carried to Babylonia; b nothing [ i davar /i ] shall be left, says the Lord” /b (Isaiah 39:6). b These are the Ten Commandments [ i dibrot /i ] that are inside it; /b they too shall not be left behind., b Rabbi Yehuda ben Lakish says: The Ark was buried in its place, as it is stated: “And the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” /b (I Kings 8:8). The expression “to this day” means forever, as the text might be read at any time. This teaches that the Ark is hidden in its place.,The Gemara comments: And b this /b opinion that the Ark was exiled to Babylonia b disagrees with /b that b of Ulla, as Ulla said: Rabbi Matya ben Ḥarash asked Rabbi Shimon ben Yoḥai in Rome: And since Rabbi Eliezer taught us once and twice, /b i.e., from two separate verses, that b the Ark was exiled to Babylonia. /b The Gemara interrupts its citation of Rabbi Matya ben Ḥarash’s question to identify these two verses. b The first /b verse is b that which we said: “And brought him to Babylonia, along with the precious vessels of the House of the Lord.” What is the second /b verse? Rabbi Eliezer said: b As it is written: “And gone from the daughter of Zion is /b |
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| 134. Origen, Commentary On John, 2.7.56 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 440 |
135. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283| 105b. אמר רב יהודה אמר רב זו דברי ר' מאיר אבל חכמים אומרים אין חליצת קטן כלום:,קטנה שחלצה וכו': אמר רב יהודה אמר רב זו דברי ר"מ דאמר איש כתוב בפרשה ומקשינן אשה לאיש,אבל חכמים אומרים איש כתיב בפרשה אשה בין גדולה בין קטנה,מאן חכמים רבי יוסי היא דר' חייא ור' שמעון בר רבי הוו יתבי פתח חד מינייהו ואמר המתפלל צריך שיתן עיניו למטה שנאמר (מלכים א ט, ג) והיו עיני ולבי שם כל הימים,וחד אמר עיניו למעלה שנאמר (איכה ג, מא) נשא לבבנו אל כפים אדהכי אתא ר' ישמעאל בר' יוסי לגבייהו אמר להו במאי עסקיתו אמרו ליה בתפלה אמר להו כך אמר אבא המתפלל צריך שיתן עיניו למטה ולבו למעלה כדי שיתקיימו שני מקראות הללו,אדהכי אתא רבי למתיבתא אינהו דהוו קלילי יתיבו בדוכתייהו רבי ישמעאל ברבי יוסי אגב יוקריה הוה מפסע ואזיל,אמר ליה אבדן מי הוא זה שמפסע על ראשי עם קדוש אמר ליה אני ישמעאל בר' יוסי שבאתי ללמוד תורה מרבי אמר ליה וכי אתה הגון ללמוד תורה מרבי,אמר ליה וכי משה היה הגון ללמוד תורה מפי הגבורה אמר ליה וכי משה אתה אמר ליה וכי רבך אלהים הוא אמר רב יוסף שקליה רבי למטרפסיה דקאמר ליה רבך ולא רבי,אדהכי אתיא יבמה לקמיה דרבי אמר ליה רבי לאבדן פוק בדקה לבתר דנפק אמר ליה ר' ישמעאל כך אמר אבא איש כתוב בפרשה אבל אשה בין גדולה בין קטנה,אמר ליה תא לא צריכת כבר הורה זקן קמפסע אבדן ואתי אמר ליה רבי ישמעאל בר' יוסי מי שצריך לו עם קדוש יפסע על ראשי עם קדוש מי שאין צריך לו עם קדוש היאך יפסע על ראשי עם קדוש,אמר ליה רבי לאבדן קום בדוכתיך תאנא באותה שעה נצטרע אבדן וטבעו שני בניו ומאנו שתי כלותיו אמר רב נחמן בר יצחק בריך רחמנא דכספיה לאבדן בהאי עלמא,אמר ר' אמי מדבריו של ברבי נלמוד קטנה חולצת בפעוטות רבא אמר עד שתגיע לעונת נדרים והלכתא עד שתביא שתי שערות:,חלצה בשנים וכו': אמר רב יוסף בר מניומי אמר רב נחמן אין הלכה כאותו הזוג והא אמר ר"נ חדא זימנא דאמר רב יוסף בר מניומי אמר רב נחמן חליצה בשלשה,צריכי דאי איתמר הך קמייתא הוה אמינא ה"מ לכתחילה אבל דיעבד אפי' תרי קמ"ל אין הלכה כאותו הזוג ואי אשמועינן אין הלכה כאותו הזוג אלא כתנא קמא ה"א דיעבד אבל לכתחילה ליבעי חמשה צריכא:,מעשה שחלצו כו': בינו לבינה מי ידענא אמר רב יהודה אמר שמואל ועדים רואין אותו מבחוץ,איבעיא להו מעשה שחלצו בינו לבינה אבראי ובא מעשה לפני ר"ע בבית האסורין או דלמא מעשה שחלצו בינו לבינה בבית האסורין אמר רב יהודה אמר רב בבית האסורין היה מעשה ולבית האסורין בא מעשה | 105b. b Rav Yehuda said /b that b Rav said: This /b teaching of the mishna with regard to a minor is b the statement of Rabbi Meir, /b who maintains that such a i ḥalitza /i has significance in that it disqualifies a subsequent levirate marriage, but it is insufficient to permit the woman to marry a stranger. b But the Rabbis say: The i ḥalitza /i of a male minor isn’t /b significant of b anything, /b as she is permitted to one of the brothers in levirate marriage as one who no i ḥalitza /i was performed at all.,§ It was taught in the mishna: b If a female minor performed i ḥalitza /i , /b she must perform i ḥalitza /i a second time once she becomes an adult, and if she does not, her first i ḥalitza /i is invalid. b Rav Yehuda said /b that b Rav said: This is the statement of Rabbi Meir, who said: “Man” is written in the /b Torah b portion /b about i ḥalitza /i : “And if the man does not wish” (Deuteronomy 25:7), implying an adult must perform i ḥalitza /i , b and we juxtapose /b and compare b a woman with a man, /b indicating that the woman must also be an adult at the time of i ḥalitza /i ., b But the Rabbis say: “Man” is written in this /b Torah b portion, /b which indicates that an adult male must perform i ḥalitza /i , but with respect to the b woman /b who removes the shoe, since the term woman is not used to describe her, but rather the more general term i yevama /i is written, as the continuation of the above-mentioned verse says: “To take his i yevama /i ” (Deuteronomy 25:9), b she may be either an adult or a female minor. /b ,The Gemara asks: b Who are these Rabbis /b who disagree with Rabbi Meir? The Gemara answers: b It is Rabbi Yosei, /b as it seems from this incident: b As, Rabbi Ḥiyya and Rabbi Shimon bar Rabbi /b Yehuda HaNasi b were sitting /b outside the house of study, immersed in Torah learning. b One of them began and said: One who prays must direct his gaze downward /b while praying, b as it is stated /b by God with regard to the Holy Temple: b “And My eyes and My heart shall be there perpetually” /b (I Kings 9:3), meaning: The Divine Presence rests in the Eretz Yisrael, and one must direct his gaze to the sacred land when praying., b And one of them said /b he must direct b his eyes upward, because it is stated: “Let us lift our hearts with our hands /b toward God in Heaven” (Lamentations 3:41). b In the meantime, Rabbi Yishmael, son of Rabbi Yosei, came beside them. He said to them: What are you dealing with? They said /b to him: b With prayer, /b as we are debating the proper posture for prayer. b He said to them: My father, /b Rabbi Yosei, b said as follows: One who prays must direct his eyes downward and his heart upward, in order to fulfill both of these verses. /b , b In the meantime, /b while they were talking, b Rabbi /b Yehuda HaNasi b came to the house of study /b and everyone quickly went to sit in their assigned places. b Those who were light-footed /b hurried and b sat in their places. Rabbi Yishmael, son of Rabbi Yosei, due to his being very heavy, was stepping and walking /b slowly, as everyone was already sitting in his place on the ground, requiring him to pass over their heads in order to get to his place., b Abdon, /b the shortened form of the name of Rabbi Yehuda HaNasi’s student and attendant, Abba Yudan, b said to him: Who is that individual stepping over the heads of a sacred people, /b for it appeared to him as an act of disrespect to those sitting that Rabbi Yishmael stepped over their heads. b He said to him: I am Yishmael, son of Rabbi Yosei, who came to learn Torah from Rabbi /b Yehuda HaNasi. Abdon b said to him: But are you fit to learn Torah from Rabbi /b Yehuda HaNasi, for it seems that you are showing disrespect to others in order to accomplish it?,He b said to him: Was Moses fit to learn Torah from the mouth of the Almighty? /b Rather, it is not necessary that the student be as dignified as his teacher. He b said to him: And are you Moses? /b Rabbi Yishmael b said to him: And is your teacher God? Rav Yosef said /b about this part of the story: Here b Rabbi /b Yehuda HaNasi b received his retribution /b [ b i mittarpesei /i /b ] for remaining silent during this discussion and not reprimanding his student for humiliating Rabbi Yishmael. And what is his retribution? b When /b Rabbi Yishmael spoke to Abdon, b he said your teacher, and not my teacher, /b implying that he did not accept Rabbi Yehuda HaNasi’s authority upon himself., b In the meantime, a i yevama /i came before Rabbi, /b and she was a minor close to the age of maturity who had performed i ḥalitza /i , but it was not clear whether she had already reached the age of maturity necessary to validate her i ḥalitza /i . b Rabbi /b Yehuda HaNasi b said to Abdon: Go and check /b to see if she has already reached maturity. b After /b Abdon b left, Rabbi Yishmael said to /b Rabbi Yehuda HaNasi b : My father, /b Rabbi Yosei, b said as follows: “Man” is written in the /b Torah b portion /b of i ḥalitza /i , b but /b the b woman may be either an adult woman or a female minor. /b , b Rabbi /b Yehuda HaNasi b said to /b Abdon b : Come /b back. b You do not need /b to check, as b the Elder, /b Rabbi Yosei, b has already ruled /b that a minor can perform i ḥalitza /i , and therefore no further examination is required. b Abdon was stepping and coming /b over the heads of the others in order to return to his place. b Rabbi Yishmael, son of Rabbi Yosei, said to him: One upon whom a holy people depends may step over the heads of a holy people. But one upon whom a holy people does not depend, /b as there is no longer a need for Abdon to examination the woman, b how can he step over the heads of a holy people? /b , b Rabbi /b Yehuda HaNasi b said to Abdon: Stand in your place /b and do not go any further. b It was taught: At that moment Abdon was afflicted with leprosy /b as a punishment for insulting Rabbi Yishmael, son of Rabbi Yosei, and b two of his sons /b who were recently married b drowned, and his two daughters-in-law, /b who were minors married to those sons, b made declarations of refusal /b and annulled their marriages. b Rav Naḥman bar Yitzḥak said: Blessed is the Merciful One, Who shames Abdon in this world, /b for this prevents him from being punished further in the World-to-Come, as all his iniquities have been forgiven through this suffering., b Rabbi Ami said: From the words of the great man, /b Rabbi Yosei, b let us learn: A female minor performs i ḥalitza /i /b even b as a young child, /b at age six or seven. b Rava said: /b She may not perform i ḥalitza /i b until she reaches the age of vows /b as an eleven-year-old, when she has enough intellectual capacity to understand the meaning of a vow. However, the Gemara concludes: b And the i halakha /i is: /b She may not perform i ḥalitza /i b until she has two /b pubic b hairs. /b ,It was taught in the mishna: b If she performed i ḥalitza /i before two /b or three people, and one of them is found to be disqualified to serve as a judge, Rabbi Shimon and Rabbi Yoḥa the Cobbler validate it. b Rav Yosef bar Minyumi said /b that b Rav Naḥman said: The i halakha /i does not follow this pair /b who validate such a case. The Gemara asks: b But didn’t Rav Naḥman /b already b say this /b same ruling b one time /b before? b As Rav Yosef bar Minyumi said /b that b Rav Naḥman said: i Ḥalitza /i must be /b conducted b before three /b people, indicating that there must be no fewer than three valid judges.,The Gemara answers: Both b are necessary, for if only the /b first one, stating that i ḥalitza /i must be before three judges, b were stated, I would say: This applies i ab initio /i , but after the fact even two /b is acceptable. Therefore, b he teaches us that the i halakha /i does not follow this pair /b of Sages, and her i ḥalitza /i before two people is invalid even after the fact. And vice versa: b If he would have told us only that the i halakha /i does not follow this pair, but rather the first i tanna /i , I would say /b that it is valid if performed before three people only b after the fact, but they must require five /b people b i ab initio /i , /b in accordance with Rabbi Yehuda’s opinion. Therefore b it is necessary /b to say both of these statements.,§ b A story is told /b in the mishna about b an incident /b in which a couple b once performed i ḥalitza /i /b between themselves in private while alone in prison, and the case later came before Rabbi Akiva and he validated it. The Gemara asks: b How can we know what happened between him and her? /b There was no testimony to confirm it, and how can we be certain that the i ḥalitza /i was done properly to validate it? b Rav Yehuda said /b that b Shmuel said: And /b the i ḥalitza /i was validated because b there were witnesses who saw them from outside /b the prison, who testified that the i ḥalitza /i was performed properly., b A dilemma was raised before /b the students in the house of study with regard to the incident recorded in the mishna in which a private i ḥalitza /i performed in a prison was validated: b Did the incident in which they performed i ḥalitza /i between him and her /b privately actually b take place outside /b in a different locale, b and /b the reference to prison is that b the case came before Rabbi Akiva /b when he was confined b in prison? Or, perhaps the incident when they performed i ḥalitza /i between him and her took place in prison, /b and then this case came before Rabbi Akiva? b Rav Yehuda said /b that b Rav said: The /b i ḥalitza /i b incident took place in prison, and /b also b the case came /b to Rabbi Akiva when he was b in prison. /b |
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136. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406| 91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך | 91b. “And now is there not Boaz our kinsman, whose maidens you were with? b Behold, he winnows barley tonight in the threshing floor /b …and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., b Rabbi Abbahu said /b that the source is b from here: “And Abraham rose early in the morning, and saddled /b his donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., b And the Rabbis say /b that the source is b from here, /b the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: b Go now, see whether it is well with you brothers and well /b with the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., b Rav said /b that the source is b from here: “And the sun rose for him /b as he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. b Rabbi Akiva says: I asked /b the following question of b Rabban Gamliel and Rabbi Yehoshua in the meat market [ i be’itliz /i ] of /b the town b Emmaus, where they went to purchase an animal for the /b wedding b feast of Rabban Gamliel’s son: It is written /b in the verse: b “And the sun shone for him /b when he passed Peniel, and he limped upon his thigh” (Genesis 32:32). b But did the sun shine only for him? Didn’t it shine for the entire world? /b , b Rabbi Yitzḥak says: /b The verse means that b the sun, which set /b early exclusively b for him, /b also b shone /b early exclusively b for him /b in order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: b As it is written: “And Jacob went out from Beersheba and went toward Haran” /b (Genesis 28:10). b And it is written /b thereafter: b “And he encountered the place, /b and he slept there, because the sun had set” (Genesis 28:11). b When /b Jacob b arrived at Haran, he said: /b Is it b possible /b that b I passed a place where my fathers prayed and I did not pray /b there? b When he set his mind to return, the land contracted for him. Immediately /b the verse states: b “And he encountered the place,” /b indicating that he arrived there miraculously., b When he /b had finished b praying /b and b he wanted to return /b to Haran, b the Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun set /b before its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. b It is written: “And he took of the stones of the place, /b and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). b And it is written: /b “And Jacob rose up early in the morning, b and he took the stone /b that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. b Rabbi Yitzḥak says: /b This b teaches that all those stones gathered to one place and each one said: /b Let b this righteous man place his head upon me. /b And it was b taught: And all of them were absorbed into one /b large rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b “And he dreamed, and behold a ladder set up on the earth, /b and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was b taught: How wide was the ladder? /b It was b eight thousand parasangs [ i parsaot /i ], as it is written: “And behold the angels of God ascending and descending on it.” /b The word b “ascending [ i olim /i ],” /b written in plural, indicates that there were b two /b angels ascending simultaneously. Likewise, the term b “and descending [ i veyordim /i ],” /b also in the plural, indicates that b two /b angels were descending simultaneously. b And when they met one another they were /b a total of b four /b in one place, so the ladder must have been wide enough to accommodate four angels., b And it is written /b in a verse b with regard to an angel: “His body was like Tarshish” /b (Daniel 10:6). b And /b it b is learned /b as a tradition b that /b the city of b Tarshish was two thousand parasangs. /b Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was b taught /b that the angels were b ascending and gazing at the image of [ i bidyokeno /i ] /b Jacob b above, /b engraved on the Throne of Glory, b and descending and gazing at his image below. /b The angels subsequently became jealous of Jacob, and b wanted to endanger /b his life. b Immediately /b Jacob received divine protection, as the verse states: b “And behold, the Lord stood over him” /b (Genesis 28:13). b Rabbi Shimon ben Lakish says: Were it not written /b in a b verse it would be impossible to utter it, /b in deference to God, since it describes God as standing over Jacob to protect him from the angels b like a man who waves /b a fan b over his son /b to cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. b The land upon which you lie, /b to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: b What is the greatness /b of this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? b Rabbi Yitzḥak says: /b This b teaches that the Holy One, Blessed be He, folded /b up b the entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b ,The Gemara returns to the verses that describe Jacob wrestling with the angel. b “And he said: Let me go, for the dawn has risen. /b And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob b said to /b the angel: b Are you a thief, or are you a gambler [ i kuveyustus /i ], who is afraid of dawn? /b The angel b said to him: I am an angel, and from the day I was created my time to recite a song /b before God b has not arrived, until now. /b Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This b supports /b the opinion b of Rav Ḥael /b when he related what b Rav said. As Rav Ḥael said /b that b Rav said: Three groups of ministering angels recite a song every day /b from the verse “Holy, holy, holy is the Lord”; b one says: “Holy,” and /b another b one says: “Holy,” and /b another b one says: “Holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3).,The Gemara b raises an objection /b from the following i baraita /i : b The Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish people /b may b recite a song /b of praise to God b at any time, but ministering angels recite a song /b of praise b only one time per day. And some say /b that the ministering angels recite a song of praise b one time per week. And some say /b that they recite a song of praise b one time per month. And some say /b that they recite a song of praise b one time per year. And some say /b that they recite a song of praise b one time in /b every b seven years. And some say /b that they recite a song of praise b one time per Jubilee. And some say /b that they recite a song of praise b one time in /b the entire history of b the world. /b , b And /b furthermore, b the Jewish people mention the name /b of God b after two words, as it is stated: “Hear, Israel: The Lord /b our God, the Lord is one” (Deuteronomy 6:4). b But the ministering angels mention the name /b of God b only after three words, as it is written: /b “And one called unto another, and said: b “Holy, holy, holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3)., b And the ministering angels do not recite /b their b song above until the Jewish people recite /b their song b below, /b on earth, b as it is stated: “When the morning stars sang together” /b (Job 38:7), referring to the Jewish people, who are compared to stars; b and /b only b then /b does the verse state: b “And all the sons of God shouted for joy,” /b which is a reference to the angels. This i baraita /i teaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: b Rather, /b Rav said that b one /b group of ministering angels b says: “Holy,” and /b another b one says: “Holy, holy,” and /b another b one says: “Holy, holy, holy is the Lord of hosts.” /b The Gemara challenges the statement of the i baraita /i that the angels mention the name of God only after three words: b But there is /b the verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: b Blessed be /b the glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels. |
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137. Origen, On First Principles, 1.3.4, 4.3.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 | 1.3.4. Some indeed of our predecessors have observed, that in the New Testament, whenever the Spirit is named without that adjunct which denotes quality, the Holy Spirit is to be understood; as e.g., in the expression, Now the fruit of the Spirit is love, joy, and peace; and, Seeing you began in the Spirit, are you now made perfect in the flesh? We are of opinion that this distinction may be observed in the Old Testament also, as when it is said, He that gives His Spirit to the people who are upon the earth, and Spirit to them who walk thereon. For, without doubt, every one who walks upon the earth (i.e., earthly and corporeal beings) is a partaker also of the Holy Spirit, receiving it from God. My Hebrew master also used to say that those two seraphim in Isaiah, which are described as having each six wings, and calling to one another, and saying, Holy, holy, holy, is the Lord God of hosts, were to be understood of the only-begotten Son of God and of the Holy Spirit. And we think that that expression also which occurs in the hymn of Habakkuk, In the midst either of the two living things, or of the two lives, You will be known, ought to be understood of Christ and of the Holy Spirit. For all knowledge of the Father is obtained by revelation of the Son through the Holy Spirit, so that both of these beings which, according to the prophet, are called either living things or lives, exist as the ground of the knowledge of God the Father. For as it is said of the Son, that no one knows the Father but the Son, and he to whom the Son will reveal Him, the same also is said by the apostle of the Holy Spirit, when He declares, God has revealed them to us by His Holy Spirit; for the Spirit searches all things, even the deep things of God; and again in the Gospel, when the Saviour, speaking of the divine and profounder parts of His teaching, which His disciples were not yet able to receive, thus addresses them: I have yet many things to say unto you, but you cannot bear them now; but when the Holy Spirit, the Comforter, has come, He will teach you all things, and will bring all things to your remembrance, whatsoever I have said to you. We must understand, therefore, that as the Son, who alone knows the Father, reveals Him to whom He will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom He will: For the Spirit blows where He lists. We are not, however, to suppose that the Spirit derives His knowledge through revelation from the Son. For if the Holy Spirit knows the Father through the Son's revelation, He passes from a state of ignorance into one of knowledge; but it is alike impious and foolish to confess the Holy Spirit, and yet to ascribe to Him ignorance. For even although something else existed before the Holy Spirit, it was not by progressive advancement that He came to be the Holy Spirit; as if any one should venture to say, that at the time when He was not yet the Holy Spirit He was ignorant of the Father, but that after He had received knowledge He was made the Holy Spirit. For if this were the case, the Holy Spirit would never be reckoned in the Unity of the Trinity, i.e., along with the unchangeable Father and His Son, unless He had always been the Holy Spirit. When we use, indeed, such terms as always or was, or any other designation of time, they are not to be taken absolutely, but with due allowance; for while the significations of these words relate to time, and those subjects of which we speak are spoken of by a stretch of language as existing in time, they nevertheless surpass in their real nature all conception of the finite understanding. |
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| 138. Theodoret of Cyrus, Interpretatio In Psalmos, 80.1681 (4th cent. CE - 5th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 139. John Chrysostom, De Incomprehensibili Dei Natura (= Contra Anomoeos, Homiliae 15), 3.11, 4.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411, 412 |
| 140. John Chrysostom, Homilies On Genesis, 53.158 (4th cent. CE - 5th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 141. Didymus, Fragmenta In Psalmos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 142. Gregory of Nazianzus, Letters, 219.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 143. Gregory of Nyssa, Letters, 10.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 144. Cyril of Alexandria, Commentarii In Joannem, 1.574 (4th cent. CE - 5th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 407, 412 |
| 145. Didymus, Commentarii In Zachariam, 1.202 (4th cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104 |
| 146. Anon., Apostolic Constitutions, 5.2.3, 7.26.3, 7.33.2, 7.35.3, 7.42, 7.45, 8.12.27, 33.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 199, 279, 336, 406, 409, 412 |
| 147. Gelasius of Cyzicus, Historia Ecclesiastica, 2.21.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411 |
| 148. Proclus, In Platonis Timaeum Commentarii, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 407 |
| 149. Anon., Avot Derabbi Nathan A, 37.20 (6th cent. CE - 8th cent. CE) Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
150. Quran, Quran, 2.259 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 217| 2.259. أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانْظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ | |
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151. Septuagint, 4 Maccabees, 6.28, 9.2, 15.25 Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279, 287, 411 | 6.28. Be merciful to your people, and let our punishment suffice for them. 9.2. we are obviously putting our forefathers to shame unless we should practice ready obedience to the law and to Moses our counselor. 15.25. For as in the council chamber of her own soul she saw mighty advocates -- nature, family, parental love, and the rackings of her children -- |
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| 152. Oecumenius, Commentarius In Apocalypsin, None Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 407 |
| 155. Anon., Hellenica Oxyrhynchia, None Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 156. Anon., Carmen Contra Paganos, 2.2 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 157. Anon., History of The Rechabites, 16.8 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 158. Anon., Infancy Gospel of Thomas, 1.12, 3.2, 3.13 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 148, 199 |
| 159. Anon., Joseph And Aseneth, 1.3, 14.8, 14.11, 16.14, 16.16 Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 148, 199, 279, 287 |
| 160. Anon., Ladder of Jacob, 2.18 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406 |
| 161. Anon., Martyrdom And Ascension of Isaiah, 2.14 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104 |
| 162. Anon., Brhsh, 10.3 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 407 |
| 163. Anon., Odes of Solomon, 11.18-11.19 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 409 |
| 165. Anon., Pirqe Rabbi Eliezer, 4 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
166. Anon., 4 Ezra, 2.12, 6.23, 8.52 Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 408 | 2.12. The tree of life shall give them fragrant perfume, and they shall neither toil nor become weary. 6.23. and the trumpet shall sound aloud, and when all hear it, they shall suddenly be terrified. 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. |
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| 167. Anon., 3 Enoch, 40.2 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406 |
| 168. Anon., Psalms of Solomon, 6.1, 8.1, 14.2, 17.14, 17.27, 17.35, 17.39, 17.44, 18.5-18.6 Tagged with subjects: •liturgical expressions/elements •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143, 199, 271, 409, 440 |
| 169. Theodosius, De Situ Terrae Sanctae, None Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 218 |
| 170. Anon., Scholia On Argonautika, 3.2-3.4, 14.12, 14.14, 15.4 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283, 406, 407, 411 |
| 171. Barsanuphius, Letters, 605 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411 |
172. Anon., Letter of Aristeas, 126.1 Tagged with subjects: •nan Found in books: Allison (2018) 104, 214 | 306. translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed? And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth. |
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| 173. Anon., Apocryphon of Jeremiah, 12.17, 22.8-22.10, 35.9, 38.5, 38.7-38.11, 40.12 Tagged with subjects: •nan Found in books: Allison (2018) 218, 220, 231, 412 |
| 174. Anon., De Rebus Bellicis, 22.1, 27.2, 29.4, 29.12, 35.6, 43.4 Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 104, 143, 406, 408, 411, 412 |
| 175. Anon., Gospel of Peter, 5.19 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411 |
| 176. Constantinople Council, Anathema, 25.10-25.11 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406 |
| 177. Cyril of Jerusalem, Procatechesis, 16 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 271 |
| 178. Diocles Rhodius, Fragments, 241 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 148 |
| 179. Anon., 2 Enoch, 8.3, 21.1 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406, 408, 412 |
| 180. Epicurus, Letter To Menoeceus, 123 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 199 |
| 181. Anon., 3 Baruch, 1.1, 4.8, 11.3, 14.1 Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 24, 143, 408 |
| 182. Anon., Testament of Adam, 1.4, 4.8 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406 |
| 183. Anon., Scholia In Aeschinem (Uetera) Oration, 1.2, 2.8, 3.6, 4.7, 4.14 Tagged with subjects: •liturgical expressions/elements, luke, gospel of •liturgical expressions/elements Found in books: Allison (2018) 148, 279 |
| 184. Anon., Sifra Behar, 97 Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
| 185. Apollodorus, F, 3.21.12 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411 |
| 187. Proclus, Chrest. Ap. Phot. Bibl., a b c d\n0 4.85 142 4.109 4.85 142 4.109 4 85 142 4 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 189. Prodicus, Dk, 39 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406, 412 |
| 190. Anon., Apocalypse of Zephaniah, 9.1, 10.1, 12.1 Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143 |
| 191. Anon., Apocalypse of Sedrach, 14.2 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 411 |
| 192. Proklos, Ap. Photius, Bibl. 239, 96.649 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 193. Priscillian of Avila, Apol., None Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
| 194. Prudentius of Troyes, De Praed Adv Joh. Scot., 2.12.14 Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143 |
| 195. Schol. In D. Thrax. Ars. Gramm., 1.389 693 N. 11,710 N. 96, 115.445 Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 279 |
| 196. Severus of Antioch, Phot. Bibl. Cod., 125.1 Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 219 |
| 197. Anon., Pesiqta De Rav Kahana, 13.14 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 104 |
| 198. Suetonius, Suetoniu, None Tagged with subjects: •liturgical expressions/elements, long-sleepers, legends of Found in books: Allison (2018) 218 |
| 199. Anon., Cologne Mani Codex, 24.8, 32.14-32.16 Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 287 |
200. Anon., 4 Baruch, 1.1-1.10, 2.1-2.3, 2.7, 2.9, 3.2-3.12, 3.14-3.15, 4.1, 4.6, 4.8, 5.1-5.2, 5.6-5.17, 5.21, 5.23, 5.26, 5.30-5.34, 6.1-6.10, 6.12, 6.14, 6.17-6.19, 6.21, 7.1, 7.5-7.6, 7.9-7.12, 7.16, 7.18, 7.22-7.25, 7.28-7.29, 7.32, 8.4, 8.6, 8.9, 9.3-9.32 Tagged with subjects: •nan Found in books: Allison (2018) 21, 24, 28, 64, 104, 143, 148, 199, 217, 218, 219, 220, 231, 271, 279, 283, 287, 336, 406, 407, 408, 409, 411, 412, 440 | 1.2. For your prayers are like a solid pillar in its midst, and like an indestructible wall surrounding it. 1.3. Now, then, arise and depart before the host of the Chaldeans surrounds it. 1.4. And Jeremiah answered, saying: I beseech you, Lord, permit me, your servant, to speak in your presence. 1.5. And the Lord said to him: Speak, my chosen one Jeremiah. 1.6. And Jeremiah spoke, saying: Lord Almighty, would you deliver the chosen city into the hands of the Chaldeans, so that the king with the multitude of his people might boast and say: "I have prevailed over the holy city of God"? 1.7. No, my Lord, but if it is your will, let it be destroyed by your hands. 1.8. And the Lord said to Jeremiah: Since you are my chosen one, arise and depart form this city, you and Baruch, for I am going to destroy it because of the multitude of the sins of those who dwell in it. 1.9. For neither the king nor his host will be able to enter it unless I first open its gates. 1.10. Arise, then, and go to Baruch, and tell him these words. 2.1. And Jeremiah ran and told these things to Baruch; and as they wentinto the temple of God, Jeremiah tore his garments and put dust onhis head and entered the holy place of God. 2.2. And when Baruch saw him with dust sprinkled on his head and hisgarments torn, he cried out in a loud voice, saying: Father Jeremiah, what are you doing? What sin has the people committed? 2.3. (For whenever the people sinned, Jeremiah would sprinkle dust on hishead and would pray for the people until their sin was forgiven.) 2.7. And Jeremiah said: God is delivering the city into the hands of the king of the Chaldeans, to take the people captive into Babylon. 2.9. And Jeremiah said to him: Stay with me awhile, until the sixth hour of the night, so that you may know that this word is true. 3.2. And behold, there came a sound of trumpets; and angels emerged fromheaven holding torches in their hands, and they set them on the wallsof the city. 3.3. And when Jeremiah and Baruch saw them, they wept, saying: Now we know that the word is true! 3.4. And Jeremiah besought the angels, saying: I beseech you, do not destroy the city yet, until I say something to the Lord. 3.5. And the Lord spoke to the angels, saying: Do not destroy the city until I speak to my chosen one, Jeremiah. 3.6. Then Jeremiah spoke, saying: I beg you, Lord, bid me to speak in your presence. 3.7. And the Lord said: Speak, my chosen one Jeremiah. 3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.10. And the Lord said to him: Take them and consign them to the earth, saying: Hear, Earth, the voice of your creator who formed you in the abundance of waters, who sealed you with seven seals for seven epochs, and after this you will receive your ornaments (?) -- 3.11. Guard the vessels of the temple service until the gathering of the beloved. 3.12. And Jeremiah spoke, saying: I beseech you, Lord, show me what I should do for Abimelech the Ethiopian, for he has done many kindnesses to your servant Jeremiah. 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city. 3.15. And you, Jeremiah, go with your people into Babylon and stay with them, preaching to them, until I cause them to return to the city. 4.1. And when morning came, behold the host of the Chaldeans surroundedthe city. 4.6. While Jeremiah was still weeping for the people, they brought him outwith the people and dragged them into Babylon. 4.8. But let not the lawless ones boast and say:"We were strong enough to take the city of God by our might;" but it was delivered to you because of our sins. 5.1. But Abimelech took the figs in the burning heat; and coming upon atree, he sat under its shade to rest a bit. 5.2. And leaning his head on the basket of figs, he fell asleep and sleptfor 66 years; and he was not awakened from his slumber. 5.6. So I will get up, and proceed in the burning heat; for isn't there heat, isn't there toil every day? 5.7. So he got up and took the basket of figs and placed it on hisshoulders, and he entered into Jerusalem and did not recognizeit -- neither his own house, nor the place -- nor did he find his ownfamily or any of his acquaintances. 5.8. And he said: The Lord be blessed, for a great trance has come over me today! 5.9. This is not the city Jerusalem -- and I have lost my way because I came by the mountain road when I arose from my sleep; and since my head was heavy because I did not get enough sleep, I lost my way. 5.10. It will seem incredible to Jeremiah that I lost my way! 5.11. And he departed from the city; and as he searched he saw thelandmarks of the city, and he said: Indeed, this is the city; I lost my way. 5.12. And again he returned to the city and searched, and found no one ofhis own people; and he said: The Lord be blessed, for a great trance has come over me! 5.13. And again he departed from the city, and he stayed there grieving,not knowing where he should go. 5.14. And he put down the basket, saying: I will sit here until the Lord takes this trance from me. 5.15. And as he sat, he saw an old man coming from the field; and Abimelechsaid to him: I say to you, old man, what city is this? 5.16. And he said to him: It is Jerusalem. 5.17. And Abimelech said to him: Where is Jeremiah the priest, and Baruch the secretary, and all the people of this city, for I could not find them? 5.21. Even if the heavenly torrents had descended on them, there has not yet been time for them to go into Babylon! 5.23. And I went and got them, and when I came to a certain tree in the burning heat, I sat to rest a little; and I leaned my head on the basket and fell asleep. 5.26. But that you might know, take the figs and see! 5.30. But that you might learn, my son, that what I tell you is true -- look into the field and see that the ripening of the crops has not appeared. 5.31. And notice that the figs are not in season, and be enlightened. 5.32. Then Abimelech cried out in a loud voice, saying: I bless you, God of heaven and earth, the Rest of the souls of the righteous in every place! 5.33. Then he said to the old man: What month is this? 5.34. And he said: Nisan (which is Abib). 6.1. After this, Abimelech went out of the city and prayed to the Lord. 6.2. And behold, an angel of the Lord came and took him by the right handand brought him back to where Baruch was sitting, and he found him ina tomb. 6.3. And when they saw each other, they both wept and kissed each other. 6.4. But when Baruch looked up he saw with his own eyes the figs that werecovered in Abimelech's basket. 6.5. And lifting his eyes to heaven, he prayed, saying: 6.6. You are the God who gives a reward to those who love you. Prepare yourself, my heart, and rejoice and be glad while you are in your tabernacle, saying to your fleshly house, "your grief has been changed to joy;" for the Sufficient One is coming and will deliver you in your tabernacle -- for there is no sin in you. 6.7. Revive in your tabernacle, in your virginal faith, and believe that you will live! 6.8. Look at this basket of figs -- for behold, they are 66 years old and have not become shrivelled or rotten, but they are dripping milk. 6.9. So it will be with you, my flesh, if you do what is commanded you by the angel of righteousness. 6.10. He who preserved the basket of figs, the same will again preserve you by his power. 6.12. And Baruch prayed, saying: Lord God, our strength is the elect light which comes forth from your mouth. 6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon? 6.17. He who is not separated from Babylon will not enter into the city; and I will punish them by keeping them from being received back by the Babylonians, says the Lord. 6.18. And when the angel had said this, he departed from Baruch. 6.19. And Baruch sent to the market of the gentiles and got papyrus and inkand wrote a letter as follows: Baruch, the servant of God, writes to Jeremiah in the captivity of Babylon: 6.21. Wherefore the Lord has had compassion on our tears, and has remembered the covet which he established with our fathers Abraham, Isaac and Jacob. 7.1. And Baruch got up and departed from the tomb and found the eaglesitting outside the tomb. 7.5. And Baruch said to him: Can you carry this message to Jeremiah in Babylon? 7.6. And the eagle said to him: Indeed, it was for this reason I was sent. 7.9. So you also, take this good message to Jeremiah and to those in bondage with him, that it may be well with you-take this papyrus to the people and to the chosen one of God. 7.10. Even if all the birds of heaven surround you and want to fight with you, struggle -- the Lord will give you strength. 7.11. And do not turn aside to the right or to the left, but straight as a speeding arrow, go in the power of God, and the glory of the Lord will be with you the entire way. 7.12. Then the eagle took flight and went away to Babylon, having theletter tied to his neck; and when he arrived he rested on a postoutside the city in a desert place. 7.16. And the eagle cried out in a loud voice, saying: I say to you, Jeremiah the chosen one of God, go and gather together the people and come here so that they may hear a letter which I have brought to you from Baruch and Abimelech. 7.18. And the eagle came down on the corpse, and it revived. 7.22. And when the people heard it, they wept and put dust on their heads,and they said to Jeremiah: Deliver us and tell us what to do that we may once again enter our city. 7.23. And Jeremiah answered and said to them: Do whatever you heard from the letter, and the Lord will lead us into our city. 7.24. And Jeremiah wrote a letter to Baruch, saying thus: My beloved son, do not be negligent in your prayers, beseeching God on our behalf, that he might direct our way until we come out of the jurisdiction of this lawless king. 7.25. For you have been found righteous before God, and he did not let you come here, lest you see the affliction which has come upon the people at the hands of the Babylonians. 7.28. For since we came here, grief has not left us, for 66 years today. 7.29. For many times when I went out I found some of the people hung up by king Nebuchadnezzar, crying and saying:"Have mercy on us, God-ZAR!" 7.32. Now, then, pray in the place where you are -- you and Abimelech -- for this people, that they may listen to my voice and to the decrees of my mouth, so that we may depart from here. 8.4. And Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over. 8.6. So they crossed the Jordan and came to Jerusalem. 8.9. But while they were coming to Babylon, the Babylonians came out tomeet them, saying: You shall not enter our city, for you hated us and you left us secretly; therefore you cannot come in with us. 9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you; 9.4. For your mercy, I beg you -- for the sweet voice of the two seraphim, I beg -- for another fragrant aroma. 9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter. 9.6. I beg you, almighty Lord of all creation, unbegotten and incomprehensible, in whom all judgment was hidden before these things came into existence. 9.7. When Jeremiah had said this, and while he was standing in thealtar-area with Baruch and Abimelech, he became as one whose soul haddeparted. 9.8. And Baruch and Abimelech were weeping and crying out in a loud voice: Woe to us! For our father Jeremiah has left us -- the priest of God has departed! 9.9. And all the people heard their weeping and they all ran to them andsaw Jeremiah lying on the ground as if dead. 9.10. And they tore their garments and put dust on their heads and weptbitterly. 9.11. And after this they prepared to bury him. 9.12. And behold, there came a voice saying: Do not bury the one who yet lives, for his soul is returning to his body! 9.13. And when they heard the voice they did not bury him, but stayedaround his tabernacle for three days saying, "when will he arise?" 9.14. And after three days his soul came back into his body and he raisedhis voice in the midst of them all and said: Glorify God with one voice! All of you glorify God and the son of God who awakens us -- messiah Jesus -- the light of all the ages, the inextinguishable lamp, the life of faith. 9.15. But after these times there shall be 477 years more and he comes toearth. 9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth. 9.17. And the trees that had sprouted and became haughty and said:"We have supplied our power (?) to the air," he will cause them to wither, with the grandeur of their branches, and he will cause them to be judged -- that firmly rooted tree! 9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God. 9.19. And he will bless the isles so that they become fruitful by the word of the mouth of his messiah. 9.20. For he shall come, and he will go out and choose for himself twelve apostles to proclaim the news among the nations-- he whom I have seen adorned by his father and coming into the world on the Mount of Olives -- and he shall fill the hungry souls. 9.21. When Jeremiah was saying this concerning the son of God -- that he iscoming into the world -- the people became very angry and said: This is a repetition of the words spoken by Isaiah son of Amos, when he said: I saw God and the son of God. 9.22. Come, then, and let us not kill him by the same sort of death with which we killed Isaiah, but let us stone him with stones. 9.23. And Baruch and Abimelech were greatly grieved because they wanted tohear in full the mysteries that he had seen. 9.24. But Jeremiah said to them: Be silent and weep not, for they cannot kill me until I describe for you everything I saw. 9.25. And he said to them: Bring a stone here to me. 9.26. And he set it up and said: Light of the ages, make this stone to become like me in appearance, until I have described to Baruch and Abimelech everything I saw. 9.27. Then the stone, by God's command, took on the appearance of Jeremiah. 9.28. And they were stoning the stone, supposing that it was Jeremiah! 9.29. But Jeremiah delivered to Baruch and to Abimelech all the mysterieshe had seen, and forthwith he stood in the midst of the peopledesiring to complete his ministry. 9.30. Then the stone cried out, saying: O foolish children of Israel, why do you stone me, supposing that I am Jeremiah? Behold, Jeremiah is standing in your midst! 9.31. And when they saw him, immediately they rushed upon him with manystones, and his ministry was fulfilled. 9.32. And when Baruch and Abimelech came, they buried him, and taking thestone they placed it on his tomb and inscribed it thus: This is the stone that was the ally of Jeremiah.//end of Longer Version// |
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| 201. Ps. Dionysius The Areopagite, Mt, 6.4 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 199 |
| 202. Anon., Leges Publicae, 2.4 Tagged with subjects: •nan Found in books: Allison (2018) 283 |
| 203. Anon., Cave of Treasures, 5.17, 46.18 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 408, 412 |
| 205. Athanasius, Pg, None Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 206. Cyril of Alexandria, Cat., None Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 207. Diodorus, Or., 1448 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406 |
| 208. Anon., Gospel of Bartholomew, 4.68 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 199 |
| 209. Hippocratic Corpus, Mul., 3.31 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 210. Istros, Fgrh, 14.4 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 412 |
| 212. Jerome, Iv Praef., 14.25 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 407 |
| 213. Lucian, Martial, 37 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 214. Plutarch, Priapea, 13 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 148 |
| 215. Pontius, Vita Augustini, None Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 440 |
| 216. Prayer of Paul (V. 2) 419, Treatise On Resurrection (I. 3), 4.3.4 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 407 |
| 217. Anon., Epistle To Diognetus, 11.2-11.8, 12.9 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 218. Prayer of Paul (V. 2) 419, Valentinian Exposition (Xi. 2), None Tagged with subjects: •liturgical expressions/elements, luke, gospel of Found in books: Allison (2018) 143 |
| 219. Anon., The Apocalypse of Ezra, 5.18 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 283 |
| 220. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 12 Tagged with subjects: •liturgical expressions/elements Found in books: Allison (2018) 406, 412 |
